ms* 


mm 


LIBEAEY 

theological  £cwinarg,i 

BT  695  .P585 

Plumer,  William  S.  1802- 

1880. 
Jehovah-Jireh 


The  John  M.  Krehs   Donation. 


1 


. 


Digitized  by  the  Internet  Archive 

in  2010  with  funding  from 

Princeton  Theological  Seminary  Library 


http://www.archive.org/details/jehovahjirehtreaOOplum 


JEHOYAH-JIREH: 


TREATISE 


ON 


PROVIDENCE. 


WILLIAM  S.  PLUMER,  D.D.,LLJD. 


I  would  assert  eternal  Providence, 
And  justify  the  ways  of  God  to  men. 


PHILADELPHIA 

J.    B.     LIPPINCOTT    &    CO. 

1866. 


Entered  according  to  the  Act  of  Congress,  in  the  year  1865,  by 

WILLIAM  S.  PLUMER,  D.D..LL.D. 

In  the  Clerk's  Office  of  the  District  Court  for  the  Eastern  District 
of  Pennsylvania. 


CONTENTS. 


CHAPTER  I. 

PAOE 

Providence  asserted 5 

CHAPTER  IT. 
Providence  defined 12 

CHAPTER  III. 

God's  Providence  results  from  his   nature — it  is   holt,  just,  benevolent, 
wise,  supreme  and  sovereign,  sure  and  stable,  powerful  and  irresistible.    16 

CHAPTER  IV. 
God's  works  of  providence  are  vast 35 

CHAPTER  V. 
Practical  Remarks  on  Chapters  III  and  IV 38 

CHAPTER  VI. 
God's  providence  is  retributive 45 

CHAPTER  VII. 

Some  explanation  of  the  delays  of  providence  in   punishing   the  wicked. 
How  divine  forbearance  should  be  regarded  ;  and  how  it  may  be  abused.    59 

CHAPTER  VIII. 

Several  principles  of  the  doctrine  of  providence  over  bad  men,  illustrated 
in  the  life  and  end  of  judas  iscariot 74 

CHAPTER  IX. 

God's  providence  is  often  mysterious 106 

3 


4  CONTENTS. 

CHAPTER  X. 

PAGE 

Mysteries  of  Providence. — Continued 121 

CHAPTER  XI. 
Practical  Remarks  on  Chapters  IX  and  X 131 

CHAPTER  XII. 
The  special  kindness  of  providence  towards  good  men 137 

CHAPTER  Xni. 

The  specul  kindness  of  providence  towards  good  men. — Continued 151 

CHAPTER  XIV. 
Practical  Remarks  on  Chapters  XII  and  XIII - 161 

CHAPTER  XV. 

Alternate  light  and  darkness  in  providence,  illustrated  in  the  case  of 
the  great  man  of  Uz 167 

CHAPTER  XVI. 

God's  Providence  towards  his  church  renders  unnecessart  all  tormenting 
fears  respecting  her  safety  and  final  triumph 186 

CHAPTER  XVn. 
God's  providence  over  nations 202 

CHAPTER  XVIII. 
Providence  punishes  nations  for  their  sins. 217 


JEHOVAH-JIREH. 


CHAPTER  I. 

PROVIDENCE   ASSERTED. 

A   ND   Abraham   called   the   name   of  that  place 
Jehovah-jireh;  as  it  is  said  to  this  day,  In  the 
mount  of  the  Lord  it  shall  be  seen. 

Behold  the  fowls  of  the  air:  they  sow  not,  neither 
do  they  reap,  nor  gather  into  barns:  yet  your 
heavenly  Father  feedeth  them.  Are  ye  not  much  better 
than  they?  .  .  .  Consider  the  lilies  of  the  field 
how  they  grow;  they  toil  not,  neither  do  they  spin: 
and  yet  I  say  unto  you,  That  even  Solomon  in  all  his 
glory  was  not  arrayed  like  one  of  these.  Wherefore  if 
God  so  clothe  the  grass  of  the  field,  which  to-day  is, 
and  to-morrow  is  cast  into  the  oven,  shall  he  not 
much  more  clothe  you,  O  ye  of  little  faith? 

Jesus  Christ. 

In  the  hand  of  the  Lord  is  the  soul  of  every  living 
thing,  and  the  heart  of  all  mankind.  Job. 

1  *  5 


0  JEHOVAH-JIREH. 

God  sent  me  before  you  to  preserve  you  a  posterity 
in  the  earth,  and  to  save  your  lives  by  a  great  deliver- 
ance. So  now  it  was  not  you  that  sent  me  hither  but 
God.  Joseph. 

As  thy  days,  so  shall  thy  strength  be.  Moses. 

The  Lord  is  King  for  ever  and  ever.  David. 

O  Lord  of  hosts,  God  of  Israel,  that  dwellest  be- 
tween the  cherubim,  thou  art  the  God,  even  thou 
alone,  of  all  the  kingdoms  of  the  earth.     Hezekiah. 

It  is  he  that  sitteth  upon  the  circle  of  the  earth, 
and  the  inhabitants  thereof  are  as  grasshoppers;  that 
stretcheth  out  the  heavens  as  a  curtain  and  spreadeth 
them  out  as  a  tent  to  dwell  in:  that  bringeth  the 
princes  to  nothing:  he  maketh  the  judges  of  the  earth 
as  vanity.  Isaiah. 

The  Lord  is  the  true  God,  he  is  the  living  God  and 
an  everlasting  King.  .  .  .  O  Lord,  I  know  that 
the  way  of  man  is  not  in  himself.  Jeremiah. 

In  him  we  live  and  move  and  have  our  being. 

Paul. 

Ye  ought  to  say,  If  the  Lord  will,  we  shall  live, 
and  do  this,  or  that.  James. 

The  Lord  knoweth  how  to  deliver  the  godlv  out  of 


PROVIDENCE    ASSERTED.  ( 

temptation,  and  to  reserve  the  unjust  unto  the  day  of 
judgment  to  be  punished.  Peter. 

Alleluia;  for  the  Lord  God  omnipotent  reigneth. 

Much  People  in  Heaven. 

He  who  ruleth  the  raging  of  the  sea,  knows  also 
how  to  check  the  designs  of  the  ungodly. — I  submit 
myself  with  reverence  to  his  Holy  will.  Racine. 

God's  power  as  well  as  his  wisdom  gives  him  a 
right  to  govern  the  world:  nothing  can  equal  him, 
therefore  nothing  can  share  the  command  with  him. 
.  .  .  He  can  hold  all  things  in  the  world  together, 
and  preserve  them  in  those  functions  wherein  he 
settled  them,  and  conduct  them  to  those  ends,  for 
which  he  designed  them.  Charnock. 

A  sense  of  the  divine  care  and  favour  has  been  in 
all  ages  the  support  of  the  church  and  the  consolation 
of  good  men.  No  thought  can  enter  into  the  mind  of 
man,  better  adapted  to  promote  its  piety  and  peace 
than  this — that  the  world  is  under  the  government  of 
God,  and  all  the  events  of  our  lives  under  the  direc- 
tion of  his  providence.  Orton. 

The  belief  in  providence  is  the  necessary  supple- 
ment to  the  belief  in  inspiration.  "VVestcott. 

From  all  the  acts  of  God  as  recorded  in  the  Scrip- 
tures, we  are  taught  that  he  alone  is  God;  that  he  is 


8  JEHOVAH-JIREH. 

present  everywhere  to  sustain  and  govern  all  things; 
that  his  wisdom  is  infinite,  his  counsel  settled,  and  his 
power  irresistible;  that  he  is  holy,  just,  and  good;  the 
Lord  and  the  Judge — but  the  Father  and  the  Friend  of 
man.  Watson's  Institutes. 

I  adore  and  kiss  the  providence  of  my  Lord,  who 
knoweth  well  what  is  most  expedient  for  me,  and  for 
you,  and  your  children.  Rutherford. 

A  God  without  dominion,  without  providence  and 
final  causes  is  nothing  but  fate  and  nature. 

Sir  Isaac  Newton. 

To  infer  from  that  passage  of  holy  Scripture, 
wherein  God  is  said  to  have  rested  from  his  works, 
that  there  is  no  longer  a  continual  production  of  them, 
would  be  to  make  a  very  ill  use  of  that  text. 

Leibnitz. 

There  is  an  immediate  and  constant  superintendence 
exercised  over  the  whole  creation,  and  what  we  term 
laws  of  nature  are  but  the  operations  of  divine  power 
in  a  regular  and  uniform  manner.  Dr.  Godwin. 

The  philosopher,  who  overlooks  the  traces  of  an  all- 
governing  Deity  in  nature,  contenting  himself  with 
the  appearances  of  the  material  universe  only,  and  the 
mechanical  laws  of  motion,  neglects  what  is  most  ex- 
cellent;  and   prefers   what   is   imperfect   to   what  is 


PROVIDENCE    ASSERTED.  9 

supremely  perfect,  finitude  to  infinity,  what  is  narrow 
and  weak  to  what  is  unlimited  and  almighty,  and 
what  is  perishing  to  what  endures  for  ever. 

Maclaurin. 

We  cannot  conceive  of  any  reasons  that  can  influence 
the  Deity  to  exercise  any  providence  over  the  world, 
which  are  not  likewise  reasons  for  extending  it  to  all 
that  happens  in  the  world.  Price. 

Though  troubles  assail, 

And  dangers  affright, 
Though  friends  should  all  fail, 

And  foes  all  unite ; 
Yet  one  thing  secures  us, 

Whatever  betide, 
The  Scripture  assures  us 

The  Lord  will  provide.  Newton. 

Yes,  Thou  art  ever  present,  Power  Supreme ! 

Not  circumscribed  by  Time,  nor  fixed  to  Space, 

Confined  to  altars,  nor  to  temples  bound, 

In  Wealth,  in  Want,  in  Freedom  or  in  Chains, 

In  Dungeons  or  on  Thrones,  the  faithful  find  thee ! 

Hannah  More. 

We  believe  that  all  things,  both  in  heaven  and  in 
earth,  and  in  all  creatures,  are  sustained  and  governed 
by  the  providence  of  this  wise,  eternal,  and  omnipotent 
God.  Latter  Confession  of  Helvetia. 

We   believe   that  this   most  gracious  and  mighty 

God,  after  he  had  made  all  things  left  them  not  to  be 
A* 


10  JEHOVAH-JIREH. 

ruled  after  the  will  of  chance  or  fortune,  but  himself 
doth  so  continually  rule  and  govern  them,  according 
to  the  prescript  rule  of  his  holy  will,  that  nothing  can 
happen  in  this  world  without  his  decree  or  ordinance. 

Confession  of  Belgia. 

We  believe,  that  God  made  all  things  by  his  ever- 
lasting Word,  that  is,  by  his  only  begotten  Son;  and 
that  he  upholdeth  and  worketh  all  things  by  his  Spirit, 
that  is  by  his  own  power:  and  therefore  that  God  as 
he  hath  created,  so  he  foreseeth  and  governeth  all 
things.  Confession  of  Basle. 

When  men  bring  themselves  to  think  that  Jehovah 
is  too  great  a  being  to  interfere  in  the  aifairs  of  this 
lower  world,  they  are  prepared,  by  this  infidel  senti- 
ment, to  adopt  any  evil  course  which  may  suggest  it- 
self to  the  dej>raved  inclinations  of  the  human  heart. 

Morison. 

God  reigns  is  a  logical  sequence  from  God  is.  To 
deny  God's  providence  is  as  atheistical  as  to  deny  his 
existence.  A  God,  who  neither  sees,  nor  hears,  nor 
knows,  nor  cares,  nor  helps,  nor  saves,  is  a  vanity,  and 
can  never  claim  homage  from  intelligent  men.  Such 
a  god  should  be  derided,  not  worship ped.  He  might 
suit  the  mythology  of  Paganism,  or  meet  the  demands 
of  an  infidel  heart,  but  could  never  command  the 
allegiance,  or  win  the   confidence  of  an  enlightened 


PROVIDENCE    ASSERTED.  11 

and  pious  man.  Yet  there  have  been  and  still  are 
those,  who  deny  Providence.  They  "encourage  them- 
selves in  an  evil  matter;  they  commune  of  laying 
snares  privily;  they  say,  Who  shall  see  them?"  Ps. 
lxiv.  5.  Some  say  outright,  "God  hath  forgotten,  he 
hideth  his  face,  he  will  never  see  it."  Ps.  x.  11. 
Nothing  more  derogatory  to  the  character  of  God  can 
possibly  be  said,  than  that  he  does  not  rule  the  world. 
To  bring-  into  existence  and  then  forsake  a  race  of 
beings,  and  care  no  more  for  them  would  argue  a 
total  want  of  the  moral  attributes  of  divinity.  Such 
conduct  may  well  comport  with  the  character  of  false 
gods,  but  is  wholly  abhorrent  to  the  nature  of  Jehovah. 
The  world  may  as  well  be  without  a  God,  as  have  one 
who  is  incompetent  to  rule  it,  or,  who,  wrapping  him- 
self in  a  mantle  of  infinite  indifference,  abandons  crea- 
tion to  the  governance  of  puny  mortals,  to  the  rule  of 
devils,  or  to  the  sway  of  a  blind  fortuity.  "The  os- 
trich leaveth  her  eggs  in  the  earth,  and  warmeth  them 
in  dust,  and  forgetteth  that  the  foot  may  crush 
them,  or  that  the  wild  beast  may  break  them.  She  is 
hardened  against  her  young  ones,  as  though  they  were 
not  hers."  Job  xxxix.  14-16.  Thus  this  bird  fulfils  the 
instincts  of  her  nature.  Yet  in  so  doing  she  proves 
that  she  is  one  of  the  lowest  orders  of  irrational  ani- 
mals. But  God's  tender  mercies  are  over  all  his 
works.     His  kingdom  ruleth  over  all. 


12  JEHOVAII-JIREH. 


CHAPTER  II. 

PEOYIDEXCE    DEFINED. 

~|3ROYIDEXCE  is  the  care  of  God  over  created 
-*-   being ;  divine  superintendence.  Johnson. 

Providence  is  the  care  and  superintendence  which 
God  exercises  over  his  creatures.  Webstee. 

Providence  is  the  divine  superintendence  over  all 
created  beings ;  the  care  of  God  over  his  creatures. 

Wobcesteb. 

Providence  is  that  bv  which  anything  is  foreseen  be- 
fore  it  takes  place.  Ciceeo. 

The  doctrine  of  divine  Providence  is,  that  all  things 
are  sustained,  directed,  and  controlled  by  God. 

Dr.  Le<  :>naed  Woods. 

By  the  law  of  providence,  I  intend  God's  sovereign 
disposal  of  all  the  concernments  of  men  in  this  world, 
in  the  variety,  order,  and  manner,  which  he  pleaseth, 
according  to  the  rule  and  infinite  reason  of  his  own 
goodness,  wisdom,  righteousness,  and  truth. 

John  Owen. 


PROVIDENCE    DEFINED.  13 

The  word  providence  is  taken  from  the  Latin,  and 
by  its  etymology  means  foresight,  not  merely  in  the 
sense  of  seeing  before  but  in  the  sense  of  taking  care 
for  the  future,  or  rather  an  ordering  of  things  and 
events  after  a  pre-determined  and  intelligent  plan ;  it 
supposes  wisdom  to  devise  and  power  to  execute. 

Bethune. 

Providence  is  the  superintendence  and  care  which 
God  exercises  over  creation.  Buck. 

Providence  is  the  care  which  God  takes  of  all 
things,  to  uphold  them  in  being  and  to  direct  them  to 
the  ends  which  he  has  determined  to  accomplish  by 
them,  so  that  nothing  takes  place  in  which  he  is  not 
concerned  in  a  manner  worthy  of  his  infinite  perfec- 
tions, and  which  is  not  in  unison  with  the  counsels  of 
his  will.  •  Dick. 

God's  conserving  all  things  means  his  actual  opera- 
tion and  government  in  preserving  and  continuing 
the  being,  powers,  dispositions,  and  motions  of  all 
things.  Clarke. 

The  providence  of  God  is  his  almighty  and  every- 
where present  power,  whereby  as  it  were  by  hand,  he 
upholds  and  governs  heaven,  earth,  and  all  creatures; 
so  that  herbs  and  grass,  rain  and  drought,  fruitful 
and  barren  years,  meat  and  drink,  health  and  sickness, 


14  JEHOVAH-JIREH. 

riches  and  poverty,  yea,  and  all  things  come,  not  by 
chance,  but  by  his  fatherly  hand. 

Heidelberg  Catechism. 

God's  works  of  providence  are  his  most  holy, 
wise,  and  powerful  preserving  and  governing  all 
his  creatures  and  all  their  actions. 

Westminster  Assembly. 

According  to  preceding  views  and  to  the  Scriptures, 
God's  providence  consists, 

1.  In  his  preserving  all  that  he  has  made.  He  up- 
holds all  things  by  the  word  of  his  power.  Heb.  i.  3. 
"The  eyes  of  all  wait  upon  thee,  and  thou  givest  them 
their  meat  in  due  season.  Thou  openest  thine  hand 
and  satisfiest  the  desire  of  every  living  thing."  Ps. 
cxlv.  15,  16.  This  dependence  of  creatures  is  univer- 
sal and  perpetual.  Could  one  link  in  the  chain 
thereof  be  broken,  the  least  evil  that  would  follow 
would  be  annihilation. 

2.  In  governing  all  that  he  has  made.  First,  he 
restrains  the  creature.  By  the  law  of  gravitation  he 
keeps  solid  worlds  in  their  places.  By  the  power  of 
his  hand  he  withholds  free  agents  from  evil  both 
natural  and  moral.  Secondly,  he  guides  his  creatures. 
It  is  his  voice  that  rolls  the  stars  along,  and  marshals 
all  the  host  of  heaven,  and  works  wonders  among  the 


PROVIDENCE    DEFINED.  15 

inhabitants  of  the  earth.  Without  him  atoms  and 
planets,  angels  and  devils,  saints  and  sinners  can  do 
nothing.  John  xix.  11;  2  Chron.  xxxii.  31;  Acts  xiv. 
16;  Ps.  lxxvi.  10. 


16  JEHOYAII-JIREH. 


CHAPTER  III. 
God's  proytde:nxe  results  from  his  nature — IT 

IS    HOLY,  JUST,  BENEVOLENT,  WISE,   SUPREME   AND 
SOVEREIGN,    SURE    AND    STABLE,    POWERFUL    ABB 

IRRESISTIBLE. 

ri  1HE  world  over,  the  unrenewed  heart  is  pagan  in 
-*-  its  inclinations.  It  does  not  like  to  retain  God  in 
its  thoughts.  The  Epicurean  doctrine,  that  God  is  too 
exalted  to  notice  the  affairs  of  men,  naturally  flows 
from  the  ignorance  and  enmity  of  the  carnal  mind. 
But  "  shall  I  not  do  as  I  please  with  mine  own  ?"  is 
the  challenge  of  the  Alniisjhtv.  To  manage  the  affairs 
of  the  universe  cannot  disturb  the  divine  tranquility. 
To  him,  that  made  all  things  by  the  word  of  his  power, 
the  care  of  them  cannot  be  burdensome.  God  is  not 
like  man.  He  never  grows  weary.  That  he  has  a 
right  to  establish  an  all-pervading  government  over 
hi-  creatures  is  as  certain  as  that  he  has  anv  rights  at 
all.  Were  our  hearts  not  wrong,  we  should  glory  in 
his  providence ;  and  were  our  minds  not  feeble  and 
our  faculties  not  limited,  we  should  see  that  all  objec- 


PROPERTIES    OF    PROVIDENCE.  17 

tion   to   God's    care   of   the    world   was   worse   than 
frivolous. 

In  this  ao-e  it  is  coramonlv  admitted  that  the  Lord 
liveth  and  rnlcth  in  the  kingdoms  of  men.  This  is 
the  avowed  theory.  The  practical  belief  of  many  is 
quite  diverse.  There  are  not  a  few  whose  prevailing 
plans  and  fears  and  hopes  would  hardly  be  more  prac- 
tically atheistic  if  they  should  avow  disbelief  of  God's 
existence  and  of  the  divine  government  over  human 
affairs.  Were  God,  in  open  day,  before  their  eyes, 
miraculously  to  suspend  the  laws  of  nature,  they  might 
for  a  time,  perhaps,  be  impressed  and  confess  that  here 
was  the  finger  of  God.  It  is  probable,  however,  that 
this  impression  would  not  be  lasting.  For  in  his 
ceaseless  support  and  maintenance  of  the  course  of 
nature,  such  men  perceive  nothing  to  admire,  nothing 
to  adore.  Were  the  hand  that  moves  all  worlds  to 
arrest  the  sun  in  the  heavens  and  cause  him  to  stand 
still  for  even  an  hour,  they  might  say,  This  is  the 
Lord.  But  the  sun  may  rise,  and  run  his  race,  and 
duly  set  three  hundred  and  sixty-five  times  in  the 
year,  and  nothing  is  said  or  thought  of  him,  at  whose 
rebuke  the  pillars  of  heaven  tremble,  and  by  whose 
ordinance  the  everlasting  mountains  and  the  order  of 
universal  nature  have  their  stability.  "A  brutish  man 
knoweth  not,  neither  doth  a  fool  understand."  Ps. 
xcii.  6.     Such  men  virtually  or  actually  say:    "The 


18  JEHOVAH-JIREH. 

Lord  doth  not  see,  nor  doth  the  God  of  Jacob  regard." 
Ps.  xciv.  7.  To  correct  such  errors  is  one  object  of 
revelation.  Scripture  puts  the  stamp  of  profaneness 
on  all  such  thoughts  as  allow  men  to  believe  that  they 
may  act  independently  of  God. 

God  is  above  all  law,  being  liimself  absolutely  inde- 
pendent and  supreme.  His  own  infinitely  excellent 
nature  is  the  law  of  his  being  and  of  his  action.  This 
very  nature  fits  him  in  all  respects  to  be  the  ruler  of 
the  world. 

God's  providence  is  holy. — Because  God  is  holy, 
his  providence  is  holy  in  all  its  works.  He  plots  no 
mischief,  works  no  evil,  favors  no  sin ;  but  in  the 
winding  up  of  human  affairs,  he  will  bring  a  terrible 
overthrow  on  all  the  workers  of  iniquity.  He  hates 
sin  with  a  perfect  hatred.  To  him  it  is  a  horrible 
thing.  Jer.  v.  30.  It  cannot  be  proven  that  God 
hates  anything  but  sin.  Nor  has  any  mortal  an  ade- 
quate conception  of  the  intensity  of  the  aversion  of  the 
divine  mind  to  every  form  and  species  of  iniquity. 
"  Who  shall  not  fear  thee,  O  Lord,  and  glorify  thy 
name  ?  for  thou  only  art  holy."  Rev.  XV.  4.  Indeed,  the 
bliss  of  the  heavenly  world  depends  upon  the  absolute 
and  unqualified  confidence  of  saints  and  angels  in  the 
infinite  rectitude  of  God's  nature.  Isa.  vi.  3.  "The 
Lord  is  righteous  in  all  his  ways,  and  holy  in  all  his 
works."  Ps.  cxlv.  17. 


PROPERTIES    OF    PROVIDENCE.  19 

God's  providence  is  just. — From  God's  holiness 
necessarily  results  his  justice.  Dr.  Woods :  "  The 
plan  of  providence  is  such  that  sin  will  be  stigmatized 
and  sinners  punished,  while  holiness  will  be  honored, 
and  those  who  are  holy  rewarded."  Justice  is  cer- 
tainly an  amiable  attribute  in  any  person  or  govern- 
ment. By  a  fiction  of  law  under  the  British  Constitu- 
tion, "  The  king  can  do  no  wrong."  The  reason  is 
that  his  ministers  are  responsible.  But  it  is  no  fiction 
of  law  or  theology  that  the  Judge  of  all  the  earth 
eannot  but  do  right.  Gen.  xviii.  25.  In  the  worship 
of  the  temple  not  made  with  hands,  they  sing,  "  Great 
and  marvellous  are  thy  works,  Lord  God  Almighty; 
just  and  true  are  thy  ways,  thou  King  of  saints." 
Rev.  xv.  3. 

God's  providence  is  benevolent. — Indeed,  God's 
tender  mercies  are  over  all  his  works.  Ps.  cxlv.  9. 
"The  same  benevolence,  which  prompted  him  to  create 
the  world,  must  prompt  him  to  preserve  and  govern 
it."  "  When  we  consider  the  care  of  providence  over 
the  children  of  men,  as  it  is  manifested  either  in  the 
works  of  nature  or  of  grace,  we  naturally  fall  into  the 
reflection,  'What  is  man,  that  thou  art  mindful  of 
him?  and  the  son  of  man,  that  thou  visitest  him?'  and 
we  wonder  to  see  so  much  done  for  men,  who  seem  to 
have  no  merit  or  desert  equal  to  the  concern  showed 
for  them." 


20  JEIIOVAH-JIREH. 

God's  providence  is  wise. — In  it  are  no  gaps,  no 
failures,  no  mistakes,  no  oversights.  "The  same 
wisdom  which  contrived  so  wonderful  and  glorious  a 
system  can  and  will  direct  and  control  it."  Because 
God's  plans  embrace  all  causes  and  all  effects,  all  facts 
and  all  contingencies,  all  actions  and  all  words,  it  is 
impossible  that  he  should  be  overreached.  It  is 
infinitely  easy  for  him  to  take  the  wise  in  their  own 
craftiness.  The  greatest  monarch  of  his  time,  one 
whose  kingdom  embraced  much  of  the  wealth,  learn- 
ing, and  civilization  of  the  world,  and  who  was  sur- 
rounded by  able  men,  said  to  his  council  of  state: 
"Come  on,  let  us*  deal  wisely."  Ex.  i.  10.  They 
formed  their  plans.  From  first  to  last  they  were  en- 
compassed with  difficulties.  And  they  were  followed 
by  terrific  judgments.  Go  now  and  stand  with  Moses 
and  Aaron  and  Miriam  on  the  banks  of  the  Red  Sea, 
and  behold  the  end  of  all  this  'wise  dealing.'  Pha- 
raoh, and  his  host,  and  his  chosen  captains  are 
perished.  The  depths  have  covered  them :  they  sank 
to  the  bottom  as  a  stone:  they  sank  as  lead  in  the 
mighty  waters.  All  the  amazing  operations  of  vege- 
tation are  by  inspired  men  ascribed  to  the  Lord  of 
hosts,  which  is  wonderful  in  counsel  and  excellent  in 
working.  Isa.  xxviii.  29.  "O  Lord,  how  manifold 
are  thy  works!  in  wisdom  hast  thou  made  them  all: 
the  earth  is  full  of  thy  riches.     So  is  this  great  and 


PROPERTIES    OF   PROVIDENCE.  21 

wide  sea,  wherein  are  things  creeping  innumerable,  both 
small  and  great  beasts."  Ps.  civ.  24,  25. 

God's  providence  is  supreme,  and  therefore 
sovereign. — It  is  over  all  and  above  all.     He  has  no 
divided  dominion.     He  is  sole  arbiter  of  events  and 
destinies.     He  says:  "See  now  that  I,  even  I,  am  he, 
and  there  is  no  God  with  me:  I  kill,  and  I  make 
alive ;  I  wound,  and  I  heal :  neither  is  there  any  that 
can  deliver  out  of  my  hand."  Deut.  xxxii.  39.    "I  am 
the  first,  and  I  am  the  last;  and  besides  me  there  is  no 
God."  Isa.  xliv.  6.     "I  am  the  Lord,  and  there  is 
none  else,  there  is  no  God  beside  me,     .     .     .     there 
is  no  God  else  beside  me:  a  just  God  and  a  Saviour; 
there  is  none  beside  me."  Isa.  xlv.  5,  21.     So  that 
it  is  as  clear  that  God  rules  alone  as  that  he  rules  at 
all,  that  he  rules  everywhere  as  that  he  rules  any- 
where; that  he  governs  all  agents,  all  causes,  and  all 
events,  as  that  he  governs  any  of  them.     To  surrender 
in  whole  or  in  part  his  control  of  the  universe  would 
be  to  admit  that  he  was  not  God,  that  another  was  as 
strong,  as  wise,  or  as  good  as  himself.  Isa.  xli.  23.    It 
would  argue  some  defect  in  him,  who  has  all  perfec- 
tion.    An  angel  would  be   burdened  with  the   sole 
charge  of  one  man ;  because  an  angel  is  a  finite  crea- 
ture, and  has  none  but  derived  attributes;  but  the  care 
of  the  universe  is  no  burden  to  the  Almighty  because 
he  is  God.     His  will  is  the  law  of  all  worlds.     He 


22  JEHOVAH-JIREH. 

stretched  out  the  earth  above  the  waters.  "Whatso- 
ever the  Lord  pleased,  that  did  he  in  heaven,  and  in 
earth,  in  the  seas,  and  all  deep  places."  Ps.  cxxxv.  6. 
''All  the  inhabitants  of  the  earth  are  reputed  as 
nothing:  and  he  doeth  according  to  his  will  in  the 
army  of  heaven,  and  among  the  inhabitants  of  the 
earth:  and  none  can  stay  his  hand,  or  say  unto  him, 
What  doest  thou?"  Dan.  iv.  35.  "The  Lord  is  high 
above  all  nations,  and  his  glory  above  the  heavens." 
Ps.  cxiii.  4. 

God's  providence  is  sure  axd  stable. — Whoever 
wishes  to  walk  securely  needs  but  to  conform  himself  to 
its  settled  provisions  and  principles.  Prov.  x.  9.  Never 
was  there  a  sin  that  did  not  bring  misery ;  never  was 
the  human  being  born  that  did  not  make  some  impres- 
sion on  the  world ;  never  was  there  an  effect  without  a 
cause;  never  did  God  change  a  principle  of  moral  law; 
never  did  he  abolish  a  physical  law;  never  did  the 
hand  of  the  negligent  make  rich;  never  was  it  safe  to 
make  war  on  the  natural  affection  even  of  brutes; 
never  was  there  a  time  when  the  law  of  acquisition 
was  not,  To  him  that  hath  shall  be  given;  never  was 
there  a  time  when  destruction  was  not  easy,  and  con- 
struction difficult;  never  was  the  general  course  of 
providence  without  its  compensations,  the  Lord  setting 
the  day  of  adversity  over  against  the  day  of  prosperity, 
or  comforting  the  heart  of  his  troubled  ones  with  the 


PROPERTIES    OF    PROVIDENCE.  23 

fact  that  the  same  afflictions  are  accomplished  in  their 
brethren.  Greatly  was  the  Psalmist  comforted  with 
this  view  of  the  stability  of  God's  government:  "For 
ever,  O  Lord,  thy  word  is  settled  in  heaven.  Thy 
faithfulness  is  unto  all  generations:  thou  hast  estab- 
lished the  earth,  and  it  abideth.  They  continue  this 
day  according  to  thine  ordinances ;  for  all  are  thy  ser- 
vants." Ps.  cxix.  89-91;  compare  Pr.  xix.  21  and 
Josh,  xxiii.  14. 

God's  providence  is  powerful;  yea,  it  is  irre- 
sistible.— His  providence  not  only  consults;  it  also 
executes.  It  not  only  devises ;  it  also  puts  into  opera- 
tion. It  not  only  sees  how  evil  may  be  prevented ;  it 
also  prevents  evil.  It  is  so  powerful  that  it  even 
brings  good  out  of  evil;  making  bad  men  and  fallen 
angels  to  serve  God's  designs,  while  they  intend  no 
such  thing :  giving  the  greatest  efficiency  to  causes  ap- 
parently the  most  contemptible;  and  infallibly  secur- 
ing the  accomplishment  of  the  very  best  ends.  The 
author  of  Providence  is  "the  Lord,  which  is,  and 
which  was,  and  which  is  to  come,  the  Almighty." 
Rev.  i.  8.  All  the  other  attributes  of  God  would  not 
avail  us,  if  he  had  not  omnipotence,  whereby  to  en- 
force and  execute  his  will.  All  other  properties  of  his 
providence  would  fail  to  give  effectual  consolation,  if 
it  lacked  divine  power.  No  marvel  therefore  that  the 
Scriptures  so  frequently  celebrate  the  triumphs  of  Om- 


24  JEHOVAII-JIRKII. 

nipotence.  Otherwise  the  wicked  would  say,  Where 
is  their  rock  in  whom  they  have  trusted?  As  to  the 
Assyrian,  so  to  every  foe,  Jehovah  says,  "Because  thy 
rage  against  me  and  thy  tumult  is  come  up  into  mine 
ears,  therefore  I  will  put  my  hook  in  thy  nose,  and 
my  bridle  in  thy  lips,  and  I  will  turn  thee  back  by 
the  way  by  which  thou  earnest."  2  Kings  xix.  28.  It 
will  be  for  an  everlasting  rejoicing  to  all  the  righteous 
that  when  God  makes  a  covenant  of  peace  with  his 
people,  he  is  able  to  cause  the  evil  beasts  to  cease  out 
of  the  land:  so  that  his  people  may  dwell  safely  in  the 
wilderness,  and  sleep  in  the  woods.  By  his  almighty 
power  he  bringeth  mariners  out  of  their  distresses. 
He  maketh  the  storm  a  calm,  so  that  the  waves 
thereof  are  still.  All  conspiracies  and  combinations 
against  providence  are  vain.  Ezek.  xxi.  21-23. 


PROVIDENCE    VAST.  25 


CHAPTER  IV. 

god's  works  of  providence  are  vast. 

/~^i  OD'S  providence  is  over  all  creatures ;  over  fixed 
^-^  and  planetary  stars ;  over  angels  and  devils ; 
over  saints  and  sinners ;  over  beasts,  and  birds,  and 
fishes ;  over  globes  and  atoms ;  over  heat  and  cold ; 
over  war,  famine  and  pestilence ;  over  heaven,  earth, 
and  hell.  Having  enumerated  the  living  creatures 
that  God  has  made,  the  prophet  says,  "  These  wait  all 
upon  thee ;  that  thou  mayest  give  them  their  meat  in 
due  season.  That  thou  givest  them  they  gather ;  thou 
openest  thine  hand,  they  are  filled  with  good.  Thou 
hidest  thy  face,  they  are  troubled ;  thou  takest  away 
their  breath,  they  die,  and  return  to  their  dust."  Ps. 
civ.  27-29.  "  Every  good  gift  and  every  perfect  gift 
is  from  above,  and  cometh  down  from  the  Father  of 
lights."  James  i.  17.  What  hast  thou  that  thou  hast 
not  received  ?  1  Cor.  iv.  7.  It  is  because  of  this  uni- 
versal providence  of  God  that  his  people  cry,  "  Be  not 
thou  far  from  me,  O  Lord :  O  my  strength,  haste  thee 
to  help  me."  Ps.  xxii.  19.     And  every  pious  man 


26  JEIIOVAH-JIREH. 

cries,  "My  cup  runneth  over,"  and  "He  loadeth  me 
daily  with  benefits."  Ps.  xxiii.  5j  lxviii.  19.  Where 
is  the  man  that  can  number  up  either  his  sins,  or  what 
are  still  more  numerous,  God's  mercies  to  him?  Com- 
pare Dan.  iv.  35. 

God's  providence  is  also  over  all  the  actions  of  all 
creatures.  If  any  one  could  act  independently,  he 
would  be  a  God.  If  Jehovah  governs  not  a  man  for 
a  day,  that  day  he  is  a  God.  Independence  is  one  of 
the  essential  attributes  of  Jehovah.  Whoever  has  it  is 
God.  To  put  a  single  act  of  any  creature  beyond 
divine  control  would  be  an  admission  that  besides  the 
Most  High  there  is  some  other  God.  Satan  could  do 
nothing  against  the  holy  man  of  Uz  until  the  Almighty 
granted  him  permission.  Job  i.  12. 

The  Bible  adopts  two  methods  of  teaching  the  uni- 
versality of  God's  providence.  In  one  it  asserts  it  as 
a  great  truth.  "He  is  a  great  King  over  all  the  earth." 
Ps.  xlvii.  2.  "His  kingdom  ruleth  over  all."  Ps. 
ciii.  19.  "By  him  all  things  consist."  Col.  i.  17. 
"He  upholdeth  all  things  by  the  word  of  his  power." 
Heb.  i.  3.  "  He  hath  on  his  vesture  and  on  his  thigh 
a  name  written,  King  of  Kings  and  Lord  of 
Lords."  Rev.  xix.  16.  To  him  death  and  hell  have 
no  covering.  Job  xxvi.  6. 

Again  the  Scripture  descends  to  particulars,  and 
declares  that  over  each  being;  and  event  God  exercises 


PROVIDENCE    VAST.  27 

sovereign  control.  "He  that  planted  the  ear,  shall  he 
not  hear?  he  that  formed  the  eye,  shall  he  not  see?  he 
that  chastiseth  the  heathen,  shall  not  he  correct?  he 
that  teacheth  man  knowledge,  shall  not  he  know?" 
Ps.  xciv.  9,  10.  He  never  slumbers,  nor  sleeps,  nor 
goes  on  a  journey.  He  is  ever  awake.  His  ear  is 
ever  open  to  the  cry  of  his  people.  He  is  never  sick, 
never  weary.  He  fainteth  not.  His  eyes  are  in  every 
place,  beholding  the  evil  and  the  good.  He  numbers 
the  very  hairs  of  our  heads.  Not  a  sparrow  falleth  to 
the  ground  without  his  notice.  He  looketh  to  the  ends 
of  the  earth,  and  seeth  under  the  whole  heaven;  to 
make  the  weight  for  the  winds;  and  he  weigheth  the 
waters  by  measure.  He  made  a  decree  for  the  rain, 
and  a  way  for  the  lightning  of  the  thunder.  Job  xxviii. 
24—27.  He  directs  journeys  and  makes  them  prosper- 
ous. 1  Thes.  iii.  11;  Rom.  i.  10.  He  causeth  the 
grass  to  grow  for  the  cattle,  and  herb  for  the  service 
of  man.  Ps.  civ.  14.  He  suffereth  not  cattle  to  de- 
crease. Ps.  cvii.  38.  He  giveth  to  the  beast  his 
food,  and  to  the  young  ravens  which  cry.  Ps. 
cxlvii.  9. 

He  calls  the  stars  by  their  names.  He  marshalleth 
all  the  host  of  heaven.  He  spreads  the  clouds  in  the 
heaven.  He  is  the  father  of  the  rain.  He  clothes  the 
grass.  He  gives  snow  like  wool.  He  scatters  the 
hoarfrost  like  ashes.     Who  can  stand  before  his  cold? 


28  JEIIOVAII-JIREH. 

He  hunts  the  prey  for  the  lion.  He  sends  out  the 
wild  ass  free.  He  gives  the  goodly  feathers  to  the 
peacock  and  plumes  every  fowl  of  heaven.  He  gives 
the  horse  his  strength,  and  clothes  his  neck  with 
thunder.  He  shuts  up  the  sea  with  doors  that  it 
breaks  not  forth.  He  enters  into  the  springs  of  the 
sea.  He  knows  the  place  and  the  bounds  of  light  and 
of  darkness.  Angels,  men,  sun,  moon,  stars,  fiery 
meteors,  the  heavens,  the  waters  beneath  us,  dragons, 
fire,  hail,  snow,  vapor,  stormy  winds,  mountains,  hills, 
trees,  beasts,  cattle,  creeping  things,  flying  fowl,  kings, 
counsellors,  senators,  all  people,  young  men  and 
maidens,  old  men  and  children,  lightning  and  earth- 
quakes, all,  all  obey  his  voice  and  do  his  will. 
Nothing  ever  goes  beyond  his  grasp.  Under  his  con- 
trol the  race  is  not  to  the  swift,  nor  the  battle  to  the 
strong,  nor  bread  to  the  wise,  nor  riches  to  the  j)rudent, 
nor  favor  to  men  of  skill.  Promotion  comes  neither 
from  the  east,  nor  from  the  west,  nor  from  the  south, 
but  God  is  judge  of  all.  Whom  he  will,  he  exalts; 
whom  he  will,  he  abases;  whom  he  will,  he  kills; 
Avhom  he  will,  he  makes  alive.  As  a  partridge  sitteth 
upon  eggs  and  hatcheth  them  not,  so  is  man  in  all  his 
cares  and  toils  without  God's  blessing.  Under  his 
government  a  horse  is  a  vain  thing  for  safety,  nor  shall 
he  deliver  any  by  his  great  strength.  He  delighteth 
not  in  the  legs  of  a  man.     Without  him  nothing  is 


PROVIDENCE    VAST.  29 

holy,    without    him    nothing   is   wise,    without   him 
nothing  is  strong.     He  is  a  rock. 

To  us  many  things  happen  by  chance.  We  neither 
foresee  nor  design  them.  We  neither  expect  nor  desire 
them.  To  us  much  is  accident.  The  Scriptures  so 
admit.  Deut.  xxii.  6 ;  1  Sam.  vi.  9 ;  2  Sam.  i.  6 ;  Luke  x. 
31.  Indeed,  the  Bible  says  in  so  many  words  that 
time  and  chance  happeneth  to  all.  Eccles.  ix.  11. 
But  to  God,  everything  is  part  of  a  universal  plan. 
"  The  lot  is  cast  into  the  lap,  but  the  whole  disposing 
thereof  is  of  the  Lord."  Prov.  xvi.  33.  When  the 
cup  of  Ahab's  iniquity  was  full,  and  God  determined 
to  call  him  to  judgment,  a  man  "drew  a  bow  at  a 
venture,  and  smote  him  between  the  joints  of  the  har- 
ness ;"  and  he  died.  God  can  kill  without  instru- 
ments, or  with  instruments  which  seem  to  us  despi- 
cable. So  also  he  can  save  by  many,  by  few,  or  by 
none.  Under  the  shadow  of  his  wings  the  darkest 
conspiracies  can  do  us  no  harm.  The  belief  of  this 
made  David  say :  "  The  Lord  is  the  strength  of  my 
life ;  of  whom  shall  I  be  afraid  ?  When  the  wicked, 
even  mine  enemies  and  my  foes,  came  upon  me  to  eat 
up  my  flesh,  they  stumbled  and  fell.  Though  an  host 
should  encamp  against  me,  my  heart  shall  not  fear : 
though  war  should  rise  up  against  me,  in  this  will  I 
be  confident."  Ps.  xxvii.  1-3.  And  when  he  was  old 
he  said :  "  Thou  hast  covered  my  head  in  the  day  of 

3* 


30  JEHOVAH-JIREH. 

battle."  "By  thee  have  I  run  through  a  troop:  by 
my  God  have  I  leaped  over  a  Avail."  2  Sain.  xxii.  30. 
David  always  ascribed  his  victory  over  the  bear  and 
the  lion  to  the  wonderful  providence  of  God ;  and  well 
he  might,  for  he  was  but  a  lad  when  he  slew  them. 
Beza  somewhere  mentions  no  less  than  six  hundred 
wonderful  acts  of  providence  towards  himself  in  the 
troublous  times,  in  which  he  lived.  In  that  terrible 
battle,  when  by  his  folly  and  obstinacy  Braddock  was 
both  defeated  and  mortally  wounded,  a  savage  de- 
liberately aimed  his  deadly  rifle  seventeen  times  against 
Washington,  yet  not  a  ball  hit  him.  Even  the  Indian 
was  struck  with  amazement  and  said:  "The  great 
Spirit  will  not  let  that  man  be  hurt."  Compare  1 
Chron.  xviii.  31,  and  Pr.  xvi.  7. 

Man  is  immortal  till  his  work  is  done. 

Cyrus  was  king  of  Persia  and  captor  of  Babylon. 
He  and  his  countrymen  held  to  two  principles  having 
the  power  of  two  Gods,  one  the  author  of  good,  the 
other  of  evil.  Yet  two  centuries  before  his  birth  God 
thus  spoke  to  him:  "I  am  Jehovah,  there  is  no  God 
beside  me:  I  girded  thee  though  thou  hast  not  known 
me.  I  form  the  light,  and  create  darkness:  I  make 
peace,  and  create  evil:  I  Jehovah,  do  all  these  things." 
Isa.  xlv.  5-7.  Again  says  God  by  Amos  (iii.  6,) 
"Shall  there  be  evil  in  a  city  and  the  Lord  hath  not 
done  it?"     Death  is  his  servant.     The  pestilence  is 


PROVIDENCE    VAST.  31 

his  rod.  The  wicked  are  his  sword.  Famine  is  his 
scourge.  If  the  earth  becomes  iron  and  the  heavens 
brass,  and  glow  like  a  furnace,  it  is  at  the  bidding  of 
God.  If  blasting  and  mildew,  the  caterpillar  and  the 
palmer-worm  cut  off  the  hope  of  the  husbandman, 
they  are  the  messengers  of  the  Lord  of  hosts.  Death 
and  hell  have  no  power  but  from  him.  He  carries 
the  keys  of  them  both.  He  opens  and  none  can  shut. 
He  shuts  and  none  can  open.  His  wisdom  is  unsearch- 
able. There  is  none  like  him.  His  providence  is  felt 
everywhere.  He  rules  all  men  good  and  bad,  great 
and  small.  "  The  king's  heart  is  in  the  hand  of  the 
Lord,  as  the  rivers  of  water :  he  turneth  it  whitherso- 
ever he  will."  Pr.  xxi.  1.  The  reference  in  this  text 
is  to  the  custom  of  irrigating  gardens  by  conducting 
the  water  in  little  canals,  which  can  easily  be  closed, 
so  that  the  gardener  makes  the  water  run  in  any  direc- 
tion he  pleases.  In  like  manner  God  controls  the  heart 
of  the  king  and  of  every  man,  as  the  gardener  checks 
and  controls  these  little  rivers  of  water.  Phil.  ii.  13. 

God  could  not  surely  defend  and  protect  his  peo- 
ple, if  their  enemies  were  not  within  his  grasp.  It 
does  not  impair  free  agency  for  God  to  present  an  irre- 
sistible motive  either  to  a  good  man  or  to  a  bad  man. 
With  the  former  the  fear  of  God  has  power  sufficient 
to  restrain  him  from  sin.  With  the  wicked  regard  to 
health,  honor,  or  wealth,  have  restraining  power.     In 


32  JEH0VAH-JIRE1I. 

neither  case  is  there  a  suspension  of  free  agency. 
If  God  does  not  sway  the  hearts  of  the  wicked  so  as  to 
secure  their  doing  that  which  on  the  whole  view  of 
the  case  he  has  determined  to  effect  or  permit,  are  they 
not  independent  beings?  But  the  Scripture  leaves  no 
room  for  doubt  on  this  point.  Acts  ii.  23;  iv.  28; 
2  Sam.  xvii.  14.  If  any  man  were  independent  of 
God,  then  the  promise  of  Satan  to  our  first  parents 
would  be  fulfilled,  and  men  would  become  as  gods. 
But  the  Scriptures  are  explicit:  "The  king's  heart  is  in 
the  hand  of  the  Lord;"  "A  man's  heart  deviseth  his 
way:  but  the  Lord  directeth  his  steps;"  "Man's goings 
are  of  the  Lord,  how  then  can  a  man  understand  his 
way?"  Pr.  xxi.  1;  xvi.  9;  xx.  24.  It  was  the  Lord 
that  "turned  the  heart  of  the  Egyptians  to  deal  sub- 
tilly  with  his  servants."  Ps.  cv.  25.  It  is  also  said  of 
the  Jews  that  the  Lord  "  made  them  to  be  pitied  of  all 
those,  that  carried  them  captives."  Ps.  cvi.  46.  Be- 
cause God  controls  the  free  acts  of  wicked  men,  it 
came  to  pass  that  the  vacillating  Pilate,  who  pro- 
nounced Jesus  Christ  innocent,  was  yet  prevailed  on 
to  deliver  him  to  death,  but  was  as  firm  as  a  rock  in 
refusing  to  alter  the  inscription  on  his  cross,  saying, 
"What  I  have  written,  I  have  written."  When 
Shimei  cursed  David,  that  holy  man  said,  "Let  him 
alone,  and  let  him  curse;  for  the  Lord  hath  bidden 
him."  2  Sam.  xvi.  11.     God  took  away  restraint  from 


PROVIDENCE    VAST.  33 

the  evil  heart  of  that  vile  clog,  and  let  him.  loose  to 
bark  at  the  royal  fugitive.  So  the  pious  Jeremiah  de- 
voutly said :  "  O  Lord,  I  know  that  the  way  of  man  is 
not  in  himself;  it  is  not  in  man,  that  walketh,  to  di- 
rect his  steps."  Therefore,  if  men  hate  and  vex  us, 
it  is  because  the  Lord  removes  restraints  and  lets  them 
loose  upon  us. 

"When  God  planted  the  Jews  in  Canaan,  he  told 
them  that  all,  who  were  able,  must  go  up  to  the  holy 
city  three  times  every  year  to  worship  him.  They 
had  wicked  enemies  all  around  them,  who  cordially 
hated  them,  and  desired  their  extermination.  But 
God  said:  "Neither  shall  any  man  desire  thy  land, 
when  thou  shalt  go  up  to  appear  before  the  Lord  thy 
God  thrice  in  the  year."  Ex.  xxxiv.  24.  This  pro- 
mise was  well  kept  in  all  their  generations.  But 
this  could  only  be  by  Jehovah  putting  his  almighty 
hand  on  the  hearts  of  the  nations,  and  softening  for 
the  time  their  animosities  against  his  people.  God 
can  make  even  the  worst  of  men  not  to  wish  us  any 
harm,  and  yet  they  may  all  the  time  be  perfectly  con- 
scious of  free  agency.  God  led  Absalom  and  his  co- 
conspirators to  choose  foolish  rather  than  wise  counsel, 
whereby  their  wicked  plot  was  utterly  defeated.  2  Sam. 
xvii.  14.  Whenever  the  Lord  will,  "he  turneth 
wise  men  backward."  Isa.  xliv.  25.     He  causes  bad 

men  to  punish  themselves.     Thus  sang  David:  "The 
B* 


34  JEHOVAII-JIREH. 

heathen  are  sunk  down  in  the  pit  that  they  made:  in 
the  net  which  they  hid  is  their  own  foot  taken.  The 
Lord  is  known  by  the  judgment  which  he  executeth: 
the  wicked  is  snared  in  the  work  of  his  own  hands." 
Ps.  ix.  15,  16. 

The  punishment  of  the  wicked  is  thus  terribly  por- 
trayed: "His  own  iniquities  shall  take  the  wicked  him- 
self, and  he  shall  be  holden  with  the  cords  of  his  sins.  He 
shall  die  without  instruction ;  and  in  the  greatness  of  his 
folly  he  shall  go  astray."  Pr.  v.  22,  23.  "They  that 
sow  to  the  flesh  shall  of  the  flesh  reap  corruption." 
Gal.  vi.  8.. 

So  also  God  uses  the  wicked  to  punish  each  other, 
and  then  for  their  own  wickedness  he  punishes  them. 
Thus  when  the  Jews  apostatized  and  became  sadly  de- 
generate, decreeing  unrighteousness  and  writing 
grievousness,  to  turn  aside  the  needy  from  judgment, 
and  to  take  away  the  right  from  the  poor,  that  widows 
might  be  their  prey,  and  that  they  might  rob  the 
fatherless,  God  sent  a  mighty  heathen  prince  to  pun- 
ish them.  This  is  his  prophetic  address  to  that 
haughty  and  terrible  monarch:  "O  Assyrian,  the  rod 
of  mine  anger,  and  the  staff  in  their  hand  is  mine  indig- 
nation. I  will  send  him  against  an  hypocritical  nation, 
and  against,  the  people  of  my  wrath  [who  have  in- 
curred my  wrath]  will  I  give  him  a  charge,  [or  com- 
mission] to  take  the  spoil,  and  to  take  the  prey,  and  to 


PROVIDENCE    VAST.  35 

tread  them  clown  like  the  mire  of  the  streets.  How- 
beit  he  meaneth  not  so,  neither  cloth  his  heart  think  so; 
but  it  is  in  his  heart  to  destroy  and  cut  off  nations  not 
a  few.  .  .  .  Wherefore  it  shall  come  to  pass,  that 
when  the  Lord  hath  performed  his  whole  work  upon 
mount  Zion  and  on  Jerusalem,  I  will  punish  the  fruit 
of  the  stout  heart  of  the  king  of  Assyria,  and  the  glory 
of  his  high  looks.  .  .  .  Shall  the  axe  boast  itself 
against  him  that  heweth  therewith?  or  shall  the  saw 
magnify  itself  against  him  that  shaketh  it?  as  if  the 
rod  should  shake  itself  against  them  that  lift  it  up,  or 
as  if  the  staff  should  lift  up  itself,  as  if  it  were  no 
wood."  Isa.  x.  5,  6,  7,  12,  15.  Thus  God  "makes 
the  wrath  of  man  to  praise  him,  and  the  remainder  of 
wrath  he  will  restrain."  He  permitted  men  and 
devils  to  combine  for  the  death  of  Jesus  Christ,  yet 
out  of  that  event  he  has  brought  eternal  redemption  to 
countless  millions,  and  eternal  glory  to  the  Godhead. 
But  when  they  combined  to  keep  him  in  the  tomb,  it 
was  not  possible  that  he  should  be  holden  of  death. 
Their  malice  and  machinations  were  impotent.  He 
burst  the  bars  of  the  grave,  arose  by  his  own  power 
and  ascended  up  on  high,  leading  captivity  captive. 

Nor  should  this  doctrine  offend  any  one.  When 
Pilate  said  to  Jesus,  "Knowest  thou  not  that  I  have 
power  to  crucify  thee,  and  have  power  to  release  thee?" 
Jesus  answered,  "Thou  couldest  have  no  power  at  all 


36  JEHOVAH-JIREH. 

against  me,  except  it  were  given  thee  from  above." 
John  xix.  10,  11.  Nor  does  this  doctrine  destroy  a 
just  accountability,  but  rather  establishes  it.  The 
very  next  words  of  Jesus  are :  "  Therefore  he  that  de- 
livered me  unto  thee  hath  the  greater  sin;"  thus 
clearly  declaring  that  though  the  sin  might  seem  to 
him  small,  yet  it  was  sin. 

Indeed  if  God  does  not  hold  the  hearts  of  the 
wicked  in  his  hands,  and  entirely  control  them,  how 
can  the  pious  pray  for  deliverance  from  wicked  men 
with  any  hope  that  they  will  be  heard  and  answered? 
But  believing  this  doctrine,  they  may  well  ask  God  to 
save  them,  knowing  that  if  he  choose,  he  can  make 
their  enemies  to  be  their  friends,  and  their  persecutors 
to  be  their  deliverers.  This  he  has  often  done.  This 
he  still  does,  sending  his  people's  foes  bowing  unto 
them.  He,  who  made  the  raven  feed  Elijah,  can 
never  be  at  a  loss  for  instruments  of  good  to  his 
chosen,  or  of  wrath  to  his  enemies.  If  it  was  not  be- 
neath him  to  make  an  insect  or  a  world,  it  is  not  be- 
neath him  to  govern  them  to  wise  and  holy  ends. 

If  he  should  resign  his  control  over  anything  even 
for  an  hour,  no  mortal  can  trace  the  consequences. 
And  if  he  were  utterly  to  forsake  any  work  of  his 
hands,  no  creature  can  calculate  the  mischief  that  would 
ensue;  for  in  him  we  live  and  move  and  have  our  be- 
ing.    So  that  he  alone  is  "Lord  of  all."     Devils,  as 


PROVIDENCE    VAST.  37 

tempters,  have  mighty  influence;  but  the  feeblest  child 
of  God,  clad  in  innocence,  upheld  by  grace,  and  guided 
by  Providence,  need  not  fear  a  million  of  devils. 
Satan  is  bound  with  a  chain.  He  is  the  proprietor  of 
nothing.  Though  he  is  called  the  god  of  this  world 
and  the  spirit  that  works  in  the  children  of  disobe- 
dience; yet  the  meaning  of  such  language  is  that  the 
desires  and  motives  and  aims  and  hearts  of  the  men 
of  this  world  are  pleasing  to  Satan,  who  is  at  the  head 
of  the  kingdom  of  darkness,  and  who  sways  a  sceptre 
of  malignant  power  over  the  ungodly. .  Blessed  be 
God,  he  has  not  abandoned  the  world,  bad  as  it  is,  to 
the  reign  of  devils. 

Nor  has  God  resigned  any  part  of  his  government 
to  fate  or  chance,  both  of  which  are  blind,  and  have 
no  intelligence,  and  of  course  no  wisdom.  He  governs 
by  a  plan,  which  is  never  altered  simply  because  it  is 
his  plan,  and  therefore  can  never  be  improved.  Both 
fate  and  chance  as  agents  are  nothing,  and  know 
nothing,  and  can  do  nothing.  Over  all  the  earth  pre- 
sides one  who  has  all  and  infinite  perfections.  Just 
such  a  supreme  ruler  as  the  pious  mind  would  desire 
for  all  the  world,  just  such  a  ruler  it  now  has  and  ever 
shall  have. 

Glory  be  to  the  Father,  and  to  the  Son, 
and  to  the  holy  ghost,  as  it  was  in  the  begin- 
ning, ls  now,  and  shall  be  evermore.     amen. 


38  JEH0VA1I-JIREH. 


T 


CHAPTER  V. 

PRACTICAL  REMARKS  OX  CHAPTERS  III.  AND  IV. 

RUTH    is    in    order   to    godliness.     The    truth 


respecting  providence  is  of  great  practical  utility 
afnd  calls  for  devout  and  reverent  use  and  considera- 
tion. Sound  doctrine  on  this  subject  may  be  as 
wickedly  perverted  as  on  any  other  matter  of  revela- 
tion. Let  all  men  beware  how  they  hold  the  truth  in 
unrighteousness.  Some  of  the  practical  considerations 
arising  from  the  whole  subject  will  be  more  appro- 
priately presented  hereafter.  A  few  points  urge  them- 
selves upon  our  attention  at  this  time. 

I.  Let  us  firmly  believe  that  God  reigns.  He  is 
the  Judge  of  all  the  earth.  This  is  a  great  truth.  It 
cannot  be  too  boldly  asserted,  or  too  firmly  believed. 
It  is  at  the  foundation  of  all  true  religion,  of  all  solid 
peace,  and  of  all  holy  living.  We  may  not  deny  it. 
We  may  not  even  doubt  it.  Hos.  xiv.  9.  There  is 
an  absolute  necessity  for  God's  government  over  the 
world,  and  for  our  believing  that  he  does  control  it. 
We  begin  life  without  wisdom,  or  experience.     We 


PRACTICAL    REMARKS.  39 

take  many  of  the  most  important  steps  in  life  when 
age  has  not  chastened  our  minds  into  sobriety.  False 
notions  of  things,  and  strong  passions,  and  subtle  ene- 
mies beset  us  on  every  side,  especially  till  after  the 
period,  when  the  elements  of  character  have  been  pretty 
firmly  united.  If  God  preserve  us  not  at  such  times, 
it  is  clear  we  must  fall.  And  what  a  comfort  it  is  to 
believe  this  doctrine.  If  we  are  poor,  or  sick,  or  be- 
reaved, or  defamed,  how  delightful  it  is  to  know  that 
it  is  the  Lord,  and  not  man,  the  Lord  and  not  Satan, 
a  friend  and  not  an  enemy,  a  most  tender  father  and 
not  a  capricious  master,  who  thus  ordains.  David  was 
wise  when  he  said,  "  Let  me  fall  into  the  hand  of  the 
Lord,  and  not  into  the  hand  of  man."  Luther  said  : 
"  Smite,  Lord,  for  thou  lovest  me."  Every  child  of 
God  may  say  as  much.  God  himself  says,  "As  many 
as  I  love  I  rebuke  and  chasten."  This  doctrine  of 
providence  is  a  great  pillar  of  hope  to  all  good  men. 
The  three  young  Hebrews  believed  it  when  they  said : 
"  We  are  not  careful  to  answer  thee  in  this  matter. 
If  it  be  so,  God  whom  we  serve,  is  able  to  deliver  us 
from  the  burning  fiery  furnace,  and  he  will  deliver  us 
out  of  thine  hand,  O  king.  But  if  not,  be  it  known 
unto  thee,  O  king,  that  we  will  not  serve  thy  gods." 
Dan.  iii.  16-18.  This  is  the  proper  fruit  of  this  doc- 
trine. 'It  emboldens  the  timid.  It  confirms  the  waver- 
ing.    It  converts  cowards  into  heroes.     It  makes  the 


40  JEIIOVAII-JIREH. 

simple  wise.  It  represses  rashness.  It  keeps  alive  a 
solemn  sense  of  responsibility.  It  is  a  rock  of  strength. 
But  it  must  be  steadfastly  believed. 

Dr.  Dick :  "  As  the  doctrine  of  a  particular  provi- 
dence is  agreeable  both  to  Scripture  and  to  reason,  so 
it  is  recommended  by  its  obvious  tendency  to  promote 
the  piety  and  the  consolation  of  mankind  .  .  . 
The  thought,  that  he  '  compasses  our  paths,  and  is 
acquainted  with  all  our  ways ;'  that  he  watches  our 
steps,  orders  all  the  events  in  our  lot,  guides  and  pro- 
tects us,  and  supplies  our  wants,  as  it  were  with  his 
own  hand  ;  this  thought  awakens  a  train  of  sentiments 
and  feelings,  highly  favorable  to  devotion,  and  sheds  a 
cheering  light  upon  the  path  of  life.  We  consider  him 
as  our  guardian  and  our  Father ;  and  reposing  upon 
his  care,  we  are  assured  that,  if  we  trust  in  him,  no 
evil  shall  befal  us,  and  no  real  blessing  shall  be  with- 
held." 

Price :  "  Where  can  be  the  difficulty  of  believing  an 
invisible  hand,  an  universal  and  ever  attentive  Provi- 
dence, which  guides  all  things  agreeably  to  perfect 
rectitude  and  wisdom,  at  the  same  time  that  the 
general  laws  of  the  world  are  left  un violated,  and  the 
liberty  of  moral  agents  is  preserved  ?" 

"  The  Lord  shall  reign  forever,  even  thy  God,  O 
Zion,  unto  all  generations.  Praise  ye  the  Lord."  Ps. 
cxlvi.  10. 


PRACTICAL    REMARKS.  41 

II.  Let  us  not  be  curious  in  prying  into  inscrutable 
secrets  connected  with  providence.  We  know  but 
little  of  the  little  which  may  be  known.  Humbly  to 
study  providence  is  a  duty.  Boldly  to  pry  into  it  is  a 
sin.  He,  who  cannot  swim,  ought  not  to  venture  into 
deep  waters.  God's  ruling  the  world  is  a  deep  matter. 
Many  both  prejudge  and  misjudge  all  that  he  does. 
Judge  nothing  before  the  time.  Remember  "it  is  the 
glory  of  God  to  conceal  a  thing."  Prov.  xxv.  2.  But 
"vain  man  would  be  wise,  though  he  be  born  like  a 
wild  ass'  colt."  Job  xi.  12.  The  thirty-eighth,  thirty- 
ninth,  fortieth,  and  forty-first  chapters  of  Job  contain 
terrible  reproofs  even  to  good  men,  who  had  indulged 
in  daring  speculations  on  divine  providence.  Oh,  for 
the  sublime  wisdom  of  Paul,  who  stood  and  adoringly 
said:  "O,  the  depth  of  the  riches  both  of  the  wisdom 
and  knowledge  of  God!  how  unsearchable  are  his 
judgments,  and  his  ways  past  finding  out."  Why 
will  men  become  cavillers  and  subject  themselves  to 
the  alarming  reproof:  "Nay,  but,  O  man,  who  art 
thou  that  repliest  against  God?  Shall  the  thing 
formed  say  to  him  that  formed  it,  Why  hast  thou 
made  me  thus?"  The  ignorance  of  a  wise  man  is 
better  than  the  knowledge  of  a  fool. 

III.  Consider  how  great  is  the  danger  of  resisting 
providence.  Whenever  God's  will  is  known,  submit 
to  it,  not  grudgingly,  but  of  a  cheerful  mind.     For 

4  * 


42  JEHOVAII-JIREH. 

their  sins  the  Jews  had  a  hard  bondage  in  Babylon. 
What  made  their  case  worse  was  that  among  them 
were  prophets  and  diviners,  who  fomented  rebellion 
against  their  masters.  They  were  quite  opposed  to  the 
reigning  powers,  and,  in  fact,  were  in  favor  of  sullen 
rebellion  against  God  and  man.  These  false  teachers 
vexed  the  people  and  kept  their  tempers  chafed.  But 
by  God's  direction,  good  Jeremiah  wrote  them  a  letter, 
saying :  "  Thus  saith  the  Lord  of  hosts,  the  God  of 
Israel,  unto  all  that  are  carried  away  captives  from 
Jerusalem  unto  Babylon  :  Build  ye  houses,  and  dwell 
in  them ;  and  plant  gardens,  and  eat  the  fruit  of  them ; 
take  ye  wives,  and  beget  sons  and  daughters;  and 
take  wives  for  your  sons,  and  give  your  daughters  to 
husbands,  that  they  may  bear  sons  and  daughters ; 
that  ye  may  be  increased  there  and  not  diminished. 
And  seek  the  peace  of  the  city,  whither  I  have  caused 
you  to  be  carried  away  captive,  and  pray  unto  the 
Lord  for  it,  for  in  the  peace  thereof  ye  shall  have 
peace.  For  thus  saith  the  Lord  of  hosts,  the  God 
of  Israel ;  Let  not  your  prophets  and  your  diviners, 
that  be  in  the  midst  of  you  deceive  you,  neither 
hearken  to  your  dreams  which  ye  cause  to  be 
dreamed."  Jer.  xxix.  4-8.  How  much  better  it  is 
thus  cheerfully  to  submit  to  Providence  than  to  quarrel 
with  it,  and  fret,  and  lose  our  good  tempers,  and,  with 
our  tempers,  our  good  consciences !     For  "  who  hath 


PRACTICAL    REMARKS.  43 

hardened  himself  against  God  and  prospered?"  Job 
ix.  4.  Let  the  potsherd  strive  with  the  potsherds  of 
the  earth,  but  woe  to  him  that  striveth  with  his  Maker. 
Isa.  xlv.  9.  We  are  not  fit  to  choose  for  ourselves. 
We  are  blind  and  cannot  see  afar  off.  But  God  sees 
and  declares  the  end  from  the  beginning.  He  is  all- 
wise.  He  knows  all  the  possible  relations  of  things. 
"The  meek  will  he  guide  in  judgment."  "Be  not  as 
the  horse  and  the  mule,  which  have  no  understanding, 
whose  mouth  must  be  held  in  with  bit  and  bridle." 
Do  not  barely  submit,  but  heartily  acquiesce.  If  it 
seems  hard  to  say,  Not  my  will,  but  thine  be  done,  O 
God,  still  say  it  and  hold  your  conscience  firmly  bound 
to  approve  it.  "  Commit  thy  works  unto  the  Lord,  and 
thy  thoughts  shall  be  established."  Pro  v.  xvi.  3. 

Judge  not  the  Lord  by  feeble  sense, 

But  trust  Him  for  his  grace; 
Behind  a  frowing  providence, 

He  hides  a  smiling  face. 

nis  purposes  will  ripen  fast, 

Unfolding  every  hour; 
The  bud  may  have  a  bitter  taste, 

But  sweet  will  be  the  flower. 

Blind  unbolief  is  sure  to  err, 

And  scan  his  work  in  vain; 
God  is  his  own  interpreter, 

And  He  will  make  it  plain. 


44  JEHOVAH-JIREH. 

"  If  I  can  have  my  God  to  go  before  me  in 
the  pillar  and  the  cloud,"  said  Simeon  to  J.  A. 
Haldane,  "  I  long  exceedingly  to  visit  you  once 
more ;  but  if  I  cannot  see  my  way  clear,  I  am  better 
where  I  am." 


PROVIDENCE    RETRIBUTIVE.  45 


CHAPTER  VI. 

god's  providence  is  retributive. 

rOHNSON  defines  retribution  to  be  a  return  ac- 
"  coramodated  to  the  action.  Its  general  import  is 
requital  or  recompence.  Foster  says :  "  Retribution  is 
one  of  the  grand  principles  in  the  divine  administra- 
tion of  human  affairs;  a  requital  is  imperceptible  only 
to  the  wilfully  unobservant.  There  is  everywhere  the 
working  of  the  everlasting  law  of  requital:  man  always 
gets  as  he  gives."  Although  God's  government  is 
perfect  in  principle  and  in  conduct,  yet  the  work  of 
requital,  because  unfinished,  is  not  perfect  in  time. 
Augustine:  "If  no  sin  were  punished  here,  no  provi- 
dence would  be  believed;  if  every  sin  were  punished 
here,  no  judgment  would  be  expected." 

Retribution  results  from  all  the  principles  of  the 
divine  government  already  considered.  There  is  no 
flaw  in  it.  There  is  no  injustice  in  it.  God  will  not 
clear  the  guilty.  He  will  not  condemn  the  innocent. 
He  will  not  slay  the  righteous  with  the  wicked.  He 
never  confounds  things  that  are  different.  He  will 
not  permit  the  righteous  to  be  as  the  wicked.     For  a 


4G  JEIIOVAH-JIREII. 

season  his  procedure  may  be  inexplicable,  but  in  the 
end  God  will  abase  the  proud  and  exalt  the  humble, 
rebuke  the  sinner  and  encourage  the  saint. 

To  a  remarkable  degree  men  are  made  to  reap  what 
they  have  sowed,  to  gather  what  they  have  strewed, 
and  to  eat  the  fruit  of  their  own  doings.  Like  for  like 
is  an  all-pervading  principle  of  God's  government. 
Retribution  in  kind  is  seen  in  all  his  finished  dispen- 
sations. 

In  its  operation  this  principle  extends  to  both  good 
and  bad  acts.  They  that  sow  to  the  Spirit,  shall  of 
the  Spirit  reap  life  everlasting.  They  that  sow  to  the 
flesh,  shall  of  the  flesh  reap  corruption.  Covetousness 
heaps  treasure  together  as  fire  and  fuel  against  the  last 
day.  Christian  charity  transports  it  to  Paradise  to  be 
enjoyed  after  death. 

Requital  extends  to  the  actions  of  both  saints  and 
sinners.  God  does  not  overlook  wrong  in  any  of  his 
children.  In  their  case  wastefulness  brings  want, 
even  as  with  the  wicked.  On  the  other  hand,  industry 
and  frugality  in  worldly  men  are  commonly  followed 
by  thrift  and  plenty,  even  as  with  the  righteous.  The 
doctrine  of  retribution  is  essentially  connected  with 
that  of  accountability.  It  is  often  stated  in  the  word 
of  God.  In  the  law  of  Moses  it  is  laid  down  as  the  rule 
by  which  magistrates  shall  award  punishments  to 
wrong-doers  in  Israel.     This  proves  that  the  thing  is 


PROVIDENCE    RETRIBUTIVE.  47 

in  itself  right.  "Eye  for  eye,  tooth  for  tooth,  hand 
for  hand,  foot  for  foot,  burning  for  burning,  wound 
for  wound,  stripe  for  stripe."  .  .  .  "Breach  for 
breach,  eye  for  eye,  tooth  for  tooth :  as  he  hath  caused 
a  blemish  in  a  man,  so  shall  it  be  done  to  him  again." 
"Life  shall  go  for  life,  eye  for  eye,  tooth  for  tooth, 
hand  for  hand,  foot  for  foot."  Ex.  xxi.  24,  25;  Levit. 
xxiv.  20;  Deut.  xix.  21.  Our  Lord  warned  men  not 
against  this  principle,  but  against  two  abuses  of  it. 
The  first  was  that  men  applied  it  to  matters  of  private 
revenge.  The  other  was  that  some  cruelly  insisted 
upon  the  literal  application  of  the  principle  in  judica- 
ture when  it  would  have  been  more  benevolent  to 
waive  the  right  to  demand  a  punishment,  which,  if 
insisted  on,  the  magistrate  was  bound  to  inflict.  The 
same  law  of  Moses  ordained  that  a  false  witness  should 
be  punished  by  being  made  to  suffer  the  ill  which  he 
sought  to  bring  on  his  brother.  Deut.  xix.  19.  The 
same  law  says  that  God  "repayeth  them  that  hate  him 
to  their  face."  Deut.  vii.  10.  This  very  phrase  pro- 
bably implies  the  great  principle  here  contended  for. 
It  is  repeated:  "The  Lord  will  not  be  slack  to  him 
that  hateth  him,  he  will  repay  him  to  his  face."  Deut. 
vii.  10. 

Retribution  in  kind  is  often  categorically  taught  in 
Scripture.  "With  the  merciful  thou  wilt  show  thy- 
self merciful,  and  with  the  upright  man   thou   wilt 


48  JEHOVAH-JIREH. 

show  thyself  upright.  With  the  pure  thou  wilt  show 
thyself  pure;  and  with  the  froward  thou  wilt  show  thy- 
self unsavory."  2  Sam.  xxii.  26, 27.  In  Ps.  xviii.  25, 26, 
we  have  almost  the  same  words  repeated.  In  both 
cases  God  teaches,  says  Clarke,  that  "he  will  deal 
with  men  as  they  deal  with  each  other.  .  .  .  The 
merciful,  the  upright,  the  pure  will  ever  have  the  God 
of  mercy,  uprightness  and  purity  to  defend  them. 
And  he  will  follow  the  wicked  through  all  his  wind- 
ings, trace  him  through  all  his  crooked  ways,  untwist 
him  in  all  his  cunning  wiles,  and  defeat  all  his 
schemes  of  stubbornness,  fraud,  overreaching  and  de- 
ceit. ...  If  thou  perversely  oppose  thy  Maker, 
he  will  oppose  thee.  No  work  or  project  shall  pros- 
per that  is  not  begun  in  his  name  and  conducted  in  his 
fear."  The  word  rendered  froward  is  often  rendered 
perverse.  Pool:  "Man's  perverseness  is  moral  and 
sinful,  but  God's  perverseness  is  judicial  and  penal." 

At  the  dedication  of  the  temple  Solomon  prayed 
that  in  coming  generations  the  Lord  would  "con- 
demn the  wicked  to  bring  his  way  upon  his  head,  and 
justify  the  righteous  to  give  him  according  to  his  right- 
eousness." 1  Kings  viii.  22.  So  that  this  very  princi- 
ple is  inwoven  with  the  devotions  of  the  true  Israel. 

In  the  sermon  on  the  mount,  our  Lord  twice  asserts 
the  same  doctrine: "Blessed  are  the  merciful:  for  they 
shall  obtain  mercy;"  and   "With  what  judgment  ye 


PROVIDENCE    RETRIBUTIVE.  49 

judge,  ye  shall  be  judged:  with  what  measure  ye  mete, 
it  shall  be  measured  to  you  again."  Matt.  v.  7;  vii.  2. 
So  in  Psalm  vii.  15,  16,  of  the  wicked  it  is  said:  'He 
made  a  pit,  and  digged  it,  and  has  fallen  into  the 
ditch  which  he  made.  His  mischief  shall  return  upon 
his  own  head,  and  his  violent  dealing  shall  come 
down  upon  his  own  pate."  Compare  Psalm  cix.  17.  No 
less  clearly  does  Solomon  assert  the  same  thing: 
"Surely  the  Lord  scorneth  the  scorners,"  Prov.  iii.  34; 
and  one  of  the  Apostles  says:  "He  shall  have  judg- 
ment without  mercy  that  hath  showed  no  mercy." 
James  ii.  13. 

The  same  law  of  requital  prevails  respecting  the 
good  deeds  of  men.  "Blessed  is  he  that  considereth 
the  poor:  the  Lord  will  deliver  him  in  time  of  trouble. 
The  Lord  will  preserve  him,  and  keep  him  alive;  and 
he  shall  be  blessed  in  the  earth :  and  thou  wilt  not  de- 
liver him  unto  the  will  of  his  enemies.  The  Lord 
will  strengthen  him  upon  the  bed  of  languishing:  thou 
wilt  make  all  his  bed  in  his  sickness."  Ps.  xli.  1-3. 

Thus  frequently  does  the  Scripture  assert  this  prin- 
ciple in  express  terms.  It  also  gives  us  many  exam- 
ples. Jehovah  has  often  "written  the  cause  of  the 
judgment  in  the  forehead  of  the  judgment  itself."  The 
builders  of  Babel  form  a  league,  binding  themselves 
together  for  ever.  The  Lord  dissolves  the  league  by 
confounding  their  language,  and  making  them  a  tor- 


50  JEHOVAH-JIREH. 

ment  to  each  other.  The  Egyptians  destroy  the  in- 
fants of  the  Israelites  by  drowning  them  in  the  Nile. 
In  God's  anger  the  waters  of  their  great  river  are 
turned  into  blood,  and  finally  their  king  and  his  hosts 
are  drowned  in  the  Red  Sea.  They  delighted  in 
drowning,  so  God  let  them  have  their  fill  of  it.  They 
delighted  in  overtasking  the  Hebrews,  and  exposing 
them  to  the  intense  heat  of  the  brickyards.  So  the 
dust  from  the  furnaces,  where  the  bricks  had  been 
burned,  being  scattered  in  the  air,  the  Egyptians  were 
covered  with  boils  and  with  blisters.  Thus  they  were 
made  to  smart  as  they  had  made  others  to  smart. 

By  fraud  and  deception  Jacob  supplants  his  brother. 
Time  rolls  on.  Jacob  leaves  his  native  land.  Ear 
from  home  he  often  finds  his  wages  changed.  Worse 
than  all  in  the  matter  of  marriage  he  is  miserably  de- 
ceived. He  loves  Rachel  and  cheerfully  serves  seven 
years  for  her;  and  in  the  hour  of  his  rejoicing  finds 
that  Leah  has  been  palmed  upon  him.  Thus  he  is 
made  to  feel  in  the  tenderest  possible  manner  the  na- 
ture of  his  own  wickedness  to  his  brother.  "If  men 
deal  treacherously  with  others,  by  and  by  others  will 
deal  treacherously  with  them." 

When  the  Israelites  took  Bezek,  its  cruel  prince, 
"Adonibezek,  fled;  and  they  pursued  after  him,  and 
caught  him,  and  cut  off  his  thumbs  and  his  great 
toes."     Then  this  guilty  man  began  to  reason  on  the 


PROVIDENCE    RETRIBUTIVE.  51 

moral  government  that  is  executed  in  this  world: 
"Three-score  and  ten  kings,  having  their  thumbs  and 
great  toes  out  off,  gathered  their  meat  under  my  table; 
as  I  have  done,  so  hath  God  requited  me."  Judges  i. 
5,  6. 

The  ninth  chapter  of  Judges  contains  fifty-seven 
verses,  and  gives  the  history  of  the  crimes  and  end  of 
Abimelcch,  the  son  of  Jerubbaal,  who  conspired  with  the 
men  of  Shechem  for  the  destruction  of  all  the  children 
of  his  father,  being  three-score  and  ten  persons,  one 
only,  Jotham,  escaping.  The  awful  deed  was  done. 
The  rivals  for  power  were  put  out  of  the  way.  For  a 
season  things  seemed  to  prosper.  Still  there  were  dif- 
ficulties. By  the  Spirit  of  God  Jotham  had  uttered  a 
fearful  prediction  respecting  his  bloody  brother  and 
his  accomplices.  Ere  long  Abimelech  himself  in  a 
cruel  manner  destroyed  the  men  of  Shechem.  Not 
long  after  "a  certain  woman  cast  a  piece  of  millstone 
upon  Abimelech's  head  and  all  to  [entirely]  brake  his 
skull."  The  conclusion  of  the  inspired  record  is 
solemn:  "Thus  God  rendered  [or  requited]  the  wick- 
edness of  Abimelech,  which  he  did  unto  his  father,  in 
slaying  his  seventy  brethren:  and  all  the  evil  of  the 
men  of  Shechem  did  God  render  upon  their  heads : 
and  upon  them  came  the  curse  of  Jotham,  the  son  of 
Jerubbaal."  Fuller:  "If  our  backsliding;*  have  con- 
sisted  in  unfaithfulness  towards  one  another,  God  will 


52  JEHOVAH-JIREH. 

oftentimes  punish  this  sin  by  so  ordering  it  that  others 
shall  be  unfaithful  to  us  in  return." 

Dreadful  was  the  course  of  divine  judgment  towards 
Agag,  the  king  of  the  Amalekites.  By  God's  direc- 
tion Samuel  said  to  him:  "As  thy  sword  hath  made 
women  childless,  so  shall  thy  mother  be  made  child- 
less among  women.  And  Samuel  hewed  Agag  in 
pieces  before  the  Lord  in  Gilgal."  1  Sam.  xv.  33. 

In  like  manner  for  lying  to  Naaman  the  leper  of 
Assyria,  and  for  lying  to  his  master,  the  leprosy  of 
Naaman  cleaved  unto  Gehazi  and  unto  his  seed  for- 
ever, and  forthwith  he  went  out  from  the  presence  of 
Elisha  a  leper  as  white  as  snow.  2  Kings  v.  20-27. 
Dreadful  was  the  sin,  and  dreadful  the  punishment. 
Shame  and  misery  follow  a  man  and  all  his  posterity 
through  all  their  generations  for  this  wilful,  deliberate 
falsehood. 

History  tells  of  horrible  suiferings  coming  on  those 
who  delighted  in  inflicting  horrible  sufferings  on 
others.  Nero,  who  loved  to  shed  blood,  the  blood  of 
his  best  subjects,  and  especially  of  Christians,  was  con- 
demned to  be  punished  according  to  the  custom  of 
the  ancient  Romans.  He  turned  executioner  of  their 
sentence,  slew  himself,  and  left  the  world  exclaiming: 
"I  have  lived  shamefully,  I  die  more  shamefully." 
Domitian  first  trained  himself  and  then  his  minions  to 
acts  of  tormenting  cruelty.    He  was  in  the  end  mur- 


PROVIDENCE  RETRIBUTIVE.  53 

dered  by  his  own  servants.  Dogs  licked  up  the  blood 
of  Ahab,  where  he  had  caused  them  to  lick  up  the 
blood  of  the  conscientious  Naboth.  The  same  cruel 
prince  had  trained  a  set  of  men  addicted  to  bloody 
deeds.  So  soon  as  he  was  gone,  these  very  men  rid 
the  land  of  his  posterity.  In  Cilicia  A.  D.  117  died 
Trajan,  the  persecutor.  His  joints  were  loosed.  His 
life  was  drowned  out  by  the  waters  of  dropsy,  while 
thirst  was  burning  him  up.  His  successor,  Adrian, 
departed  this  life  A.  D.  139  by  a  disease,  which  took 
most  of  the  blood  from  his  body.  He,  Avho  had  shed 
innocent  blood,  now  reluctantly  and  in  agony  shed  his 
own  blood.  Maximin  and  his  little  son  were  both 
put  to  death  by  the  servants  and  soldiers,  whom  he 
had  educated  to  deeds  of  carnage.  As  they  slew  his 
child,  they  said,  "Not  a  whelp  of  so  cursed  a  stock 
shall  be  left."  Diocletian  became  a  madman.  His 
palace  was  consumed  by  fire  from  heaven.  His  end 
was  fearful. 

Lucian  derided  the  Christians  by  barking  at  them 
like  a  dog.  His  death  was  on  this  wise.  He  was 
torn  to  pieces  by  the  dogs.  A  modern  tyrant  and 
murderer  prepared  two  cups  of  wine,  one  for  himself 
and  one  for  his  guest.  He  gave  special  direc- 
tion to  his  servant  as  to  the  disposition  of  the  cups. 
Yet  in  carelessness  his  servant  gave  him  the  cup  of 
poison.     He  drank  it  all,  and  expired  in  convulsions. 


54  JEHOVAII-JIREH. 

Henry  II.,  of  France  was  a  great  persecutor.  He 
formed  the  design  of  destroying  the  whole  city  of 
Geneva.  Everything  seemed  to  promise  well  for  his 
malicious  purpose.  But  when  his  daughter  was  mar- 
ried, he  "received  a  mortal  wound  in  a  tournament 
from  the  splinter  of  a  lance  which  pierced  one  of  his 
eyes.  This  wound  was  given  by  the  hand  of  the  Pre- 
fect of  the  royal  guards,  who  had  by  the  king's  order 
seized  and  imprisoned  those  senators  who  pleaded  for 
moderation  in  religious  matters."  The  king  had  de- 
clared concerning  Amies  du  Bourge  a  worthy  example 
of  justice  and  moderation  who  was  executed  in  a  cruel 
manner  that  both  his  eyes  should  see  that  man  burnt 
at  the  stake.  Behold  by  his  own  tool,  he  is  not  only  de- 
prived of  one  eye,  but  through  the  loss  of  that,  he  is 
deprived  of  life  itself.  Charles  IX.  of  France  caused 
Ihe  shedding  of  the  blood  of  the  Huguenots  on  St. 
Bartholomew's  day.  Voltaire  tells  us  that  the  blood 
of  that  cruel  prince  burst  through  the  pores  of  his 
skin.  His  nature  was  at  war  with  itself.  Several 
writers  tell  us  of  the  old  man,  whose  son  dragged  him 
by  his  gray  locks  to  the  threshhold  of  his  door,  when 
looking  up  he  said,  "  Stop,  my  son ;  this  is  as  far  as  I 
dragged  my  father  by  his  hair."  For  a  while  cruel 
and  bloody  men  may  seem  to  have  it  all  their  own 
way;  but  ere  long  God's  hand  will  lay  hold  on  ven- 
geance.    They  may   mock  and  afflict    the    innocent. 


PROVIDENCE    RETRIBUTIVE.  00 

But  among  such,  who  ever  lived  and  died  happily? 
Sooner  or  later  a  pitiless  storm  beats  them  down. 

This  arrangement  of  Providence  enables  us  to  see 
and  feel  the  justice  of  many  things  in  the  orderings  of 
the  Lord.  Were  our  sufferings  something  foreign 
from  our  own  conduct,  we  might  often  be  perplexed 
with  occurrences  that  happen  to  us.  But  when  sor- 
row comes  to  us  in  the  ghost  of  the  wrong  we  have 
committed,  we  say,  Righteous  art  thou,  Lord  God  Al- 
mighty. 

In  the  same  way  we  learn  to  study  the  book  of 
Providence.     Its  lessons  are  made  easy  and  forcible. 

Thus  also  we  see  how  just  is  God  in  his  dealings. 
He  who  gets  what  he  gives  cannot  complain  of  wrong. 
It  is  right  the  murderer  should  feel  in  his  own  person 
the  pangs  of  the  death  he  has  inflicted  on  another. 

In  like  manner  God  teaches  us  that  it  is  an  evil  and 
a  bitter  thing  to  sin  against  the  Lord.  There  is  no 
evil  so  great  as  sin.  By  this  arrangement  of  his  pro- 
vidence, he  makes  us  feel  that  sin  is  horrible. 

So  also  we  learn  the  folly  of  sin.  O  what  shame 
and  confusion,  running  perhaps  through  life,  come  on 
us  for  one  wicked  deed.  Ere  long  no  doubt  every  sin 
will  appear,  as  foolish  as  the  most  silly  conduct  is 
sometimes  made  now  to  appear. 

Let  every  man  honestly  and  earnestly  inquire  in  the 
day  of  adversity,  Wherefore,  O  Lord,  contendest  thou 


56  JEHOVAH-JIREH. 

with  me?  It  is  a  rational  and  proper  inquiry.  He, 
who  will  not  make  it,  must  expect  to  be  hardened 
under  judgments. 

In  applying  this  principle  of  God's  government  to 
ourselves,  we  may  be  strict  and  even  severe.  Our 
self-love  will  hold  us  back  from  excess.  If  we  are  in- 
nocent, conscience  will  shield  us.  Few  men  are  harsh 
in  their  judgments  of  themselves.  It  is  far  otherwise 
in  judging  of  our  fellow-men.  We  must  give  them 
the  benefit  of  any  doubt  in  their  case.  In  passing  the 
conduct  of  others  under  review  we  must  be  lenient.  A 
charitable  judgment  of  good  men  is  more  apt  to  be 
true  than  one  that  is  harsh. 

Whenever  our  sin  is  brought  to  view,  let  us  repent 
of  it,  abhor  it,  ask  forgiveness  for  it  and  forsake  it. 
Newton  says,  "If  a  man  will  make  his  nest  below, 
God  will  put  a  thorn  in  it ;  and  if  that  will  not  do,  he 
will  set  it  on  fire."  Beware,  O  man,  how  thou  be- 
havest  towards  God  in  the  day  of  chastisement  for  thy 
sins. 

Let  every  man  be  warned  and  deterred  from  courses 
of  conduct,  which  by  this  great  law  of  requital  must 
yet  involve  him  in  trouble,  perhaps  even  down  to  old 
ao-e.  Some  sixty  years  ago  there  lived  on  the  borders 
of  civilization  a  man  who  had  an  aged,  infirm,  and 
blind  father.  The  old  man  frequently  broke  the 
crockery  on  which  his  food  was  served.     His  son's 


PROVIDENCE    RETRIBUTIVE.  57 

wife  complained  of  it,  and  the  son  at  last  determined 
to  take  a  block  of  wood  and  hew  out  a  tray  or  trough, 
on  which  to  feed  his  father.  Accordingly  he  took  his 
axe  and  went  to  the  forest,  followed  by  his  little  son. 
He  found  a  poplar,  that  looked  as  if  it  would  suit  his 
purpose,  and  began  to  cut  out  a  block  of  the  desired 
size.  Having  swung  his  axe  a  few  moments,  he  be- 
came weary,  and  his  son  said,  "  Father,  what  are  you 
going  to  make?"  The  father  replied,  "I  am  going  to 
make  a  trough,  for  your  grandfather,  to  eat  out  of." 
The  little  boy  loved  his  grandfather  very  much,  and 
supposed  it  all  very  kind,  and  said,  "I  am  so  glad; 
won't  it  be  nice?  Father,  when  you  get  to  be  old  and 
blind,  I  will  make  a  trough  for  you."  The  father, 
conscience-stricken,  and  fearing  sorrow  for  himself, 
took  up  his  axe,  returned  home,  and  ever  after  seemed 
to  treat  his  aged  parent  kindly. 

God's  people  are  safe  though  his  enemies  are  not. 
"  For  the  moth  shall  eat  them  up  like  a  garment,  and 
the  worm  shall  eat  them  like  wool:  but  my  righteous- 
ness," saith  God,  "shall  be  for  ever,  and  my  salvation 
from  generation  to  generation."  Isa.  li.  8.  Tempta- 
tations  may  assail  them;  enemies  may  revile  them,  and 
persecute  them.  But  God  says,  "Hearken  unto  me, 
ye  that  know  righteousness,  the  people  in  whose  heart 
is  my  law,  fear  ye  not  the  reproach  of  men,  neither  be 

ye  afraid  of  their  revilings."  Isa.  li.  7. 

c* 


58  JEHOVAH-JIREH. 

Let  us,  however,  beware  of  the  error  into  which 
Job's  friends  fell.  "They  maintained  that  God  go- 
verned the  world  upon  the  principle  of  minute  retribu- 
tion, rendering  to  every  man  in  the  present  life  accord- 
ing to  his  works;"  and  that  this  requital  was  perfect 
in  this  world.  Against  this  theory  Job  argued  irre- 
fragably,  and  God  himself  condemned  them  and  ap- 
proved Job,  saying  unto  Eliphaz,  "My  wrath  is 
kindled  against  thee,  and  against  thy  two  friends:  for 
ye  have  not  spoken  of  me  the  thing  that  is  right,  as 
my  servant  Job  hath."  Job  xlii.  7. 


FORBEARANCE    OF    PROVIDENCE.  59 


CHAPTER  VII. 

Some  explanation  of  the  delays  of  Providence 
in  punishing  the  wicked.  how  divine  for- 
bearance should  be  regarded;  and  how  it 
may  be  abused. 

rilHE  Almighty  does  not  settle  his  accounts  with 
-■-  his  creatures  every  thirty  days.  He  is  long-suf- 
fering. He  is  patient  under  affronts.  He  forbears  to 
execute  deserved  wrath  upon  offenders.  This  is  one 
of  the  striking  displays  of  the  goodness  of  God  designed 
to  lead  us  to  repentance.  He  bears  long  with  us.  He 
is  slow  to  anger.  He  is  the  God  of  patience.  Long- 
suffering  is  of  his  very  essence.  Man  may  exist  with- 
out being  kind,  and  gentle,  and  forbearing.  God  can- 
not. He  can  no  more  cease  to  be  pitiful  than  he  can 
cease  to  be.  He  warns ;  he  entreats  ;  he  follows  with 
mercy  the  very  men,  who  flee  from  his  gracious  pre- 
sence and  kind  offers.  Often  for  a  long  time  he  delays 
his  judgments. 

It  is  very  important  that  we  should  not  misunder- 
stand God's  dealings  in  this  matter.     Let  us  not  mis- 


60  JEHOVAH-JIREH. 

interpret  providence,  nor  fall  into  the  errors  of  the 
wicked.  A  few  remarks  made  in  order  may  help  to 
set  the  matter  in  a  clear  light. 

I.    LET  US  NOTICE  SOME  THINGS,  WHICH  DO  NOT  CAUSE 
GOD  TO  DELAY  DESERVED  PUNISHMENT. 

1.  God  does  not  defer  the  punishment  of  any  sinner, 
because  it  would  be  unrighteous  instantly  to  cut  him 
down,  and  bring  him  to  judgment.  The  sentence — 
"  The  soul  that  sinneth,  it  shall  die" — is  as  just  as  it 
is  alarming.  Every  sin  deserves  God's  wrath  and 
curse  now  and  hereafter.  It  deserves  punishment  the 
moment  it  is  committed.  What  evil  there  is  in  in- 
iquity is  in  it  at  the  instant  of  perpetration.  A 
murder  does  not  become  less  or  more  a  murder  by  the 
lapse  of  time.  Whatever  guilt  there  is  in  any  sin  is 
in  it  from  the  first.  A  repetition  of  an  offence  is  an 
additional  sin.  But  it  would  be  just  and  right  in  God 
to  punish  condignly  and  terribly  as  soon  as  he  is 
insulted  and  offended.  He  did  so  in  the  case  of  the 
rebel  angels. 

2.  Nor  does  God  withhold  his  wrath,  because  we 
have  not  often  offended  him.  Of  each  of  us  it  is  true 
that  our  sins  are  more  than  the  hairs  of  our  heads. 
They  are  innumerable.  We  cannot  answer  for  one  of 
a  thousand  of  them.  And  each  one  of  them  calls  for 
vengeance. 


FORBEARANCE    OF    PROVIDENCE.  61 

3.  Nor  does  God  exercise  forbearance,  because  he 
has  not  at  all  times  a  distinct  view  of  the  number  and 
aggravation  of  our  offences.  In  no  sense  does  God 
ever  forget  an  unpardoned  sin.  He  always  sees  it, 
knows  it,  hates  it.  His  soul  abhors  it.  He  is  angry 
with  the  wicked  every  day.  No  being  is  so  far  re- 
moved from  everything  like  insensibility  to  sin  as 
God  is. 

4.  Nor  does  God  delay  the  punishment  of  the  wicked 
because  they  escape  his  notice,  or  elude  his  search ; 
nor  because  he  cannot  prove  them  guilty,  nor  because 
he  is  not  as  competent  to  decide  upon  their  case  as  he 
ever  will  be.  Human  governments  sometimes  cannot 
detect,  arrest,  or  convict.  Evidence  may  be  wanting. 
Witnesses  may  be  absent.  The  law  in  the  case  may 
be  doubtful.  But  these  things  never  cause  a  moment's 
delay  in  the  divine  government. 

5.  Nor  are  sinners  allowed  to  go  unpunished  for  a 
season,  because  God  regards  with  indifference  the  false 
impi-essions,  which  some  receive  from  his  long-suffer- 
ing. On  the  contrary,  he  "  is  a  jealous  God."  He  is 
most  tender  of  his  honor,  and  carefully  guards  the 
glory  of  his  government.  He  would  forever  part  with 
all  the  creatures  he  has  made  rather  than  allow  one 
truthful  charge  to  be  brought  against  his  justice. 
When  the  rebellion  broke  out  in  heaven,  as  in  a 
moment  he  emptied  the  shining  seats  above,  rather 


62  JEIIOVAH-JIREII. 

than  let  one  sinning  angel  remain  in  his  estate,  a 
standing  reproach  to  God,  a  monument  of  God's  tole- 
rance of  sin. 

6.  Nor  does  God  forbear  to  punish  the  wicked  for  a 
time  because  he  has  not  full  power  to  execute  any  sen- 
tence, which  his  justice  might  decree.  Omnipotence 
can  do  anything  at  any  time.  Human  governments 
are  sometimes  afraid  to  punish,  lest  they  should  arouse 
popular  indignation,  or  dangerous  commotions.  But 
God  is  not  for  one  moment  restrained  from  executing 
the  fierceness  of  his  anger  by  any  such  fear.  Were 
the  world  in  arms  against  him,  He  that  sitteth  in  the 
heavens  would  laugh  at  their  impotent  rage.  One 
breath,  one  word  from  Jehovah  would  sweep  them 
down  to  hell  in  a  moment. 

7.  Nor  is  there  in  the  divine  mind  any  weakness, 
any  irresolution,  any  want  of  determination  to  award 
to  every  man  according  as  his  case  shall  demand. 
Many  offences  among  men  go  entirely  unpunished 
because  of  the  vacillation  of  mind  or  feebleness  of 
spirit  in  parents,  masters  or  rulers.  But  it  is  far 
otherwise  with  God.  He  proceeds  to  the  work  of 
judgment  and  of  punishment  with  an  inflexible  pur- 
pose, whenever  his  holiness  and  wisdom  determine 
that  the  right  time  has  come. 

Let  us  then 


FORBEARANCE    OF    PROVIDENCE.  (J3 

II.  Consider  positively  why  God  bears  long 
with  men. — Perhaps  the  discussion  of  this  point  is  no 
more  important  than  that  of  the  preceding.  But 
surely  there  are  some  things  involved  in  it,  which 
ought  to  make  it  to  us  lost  sinners  a  welcome  and  a 
delightful  theme. 

1.  God  delays  to  punish  sinners,  because  in  his 
nature  are  found  infinite  love  and  mercy.  This 
thought  is  full  of  weight  and  of  interest.  Let  us 
dwell  upon  it.  God  is  "  long-suffering  to  usward," 
because  he  has  a  loving,  pitiful,  compassionate  nature. 
A  modern  writer*  has  collected  and  compared  many 
of  the  forms  of  expression  used  on  this  subject.  He 
says  :  "  There  is  something  very  peculiar  in  the  man- 
ner in  which  this  doctrine  is  taught.  Observe,  /u-s£, 
several  words,  nearly  synonymous,  are  used  to  teach  us 
the  doctrine,  such  is  merciful,  gracious,  long-suffering, 
pitiful,  slow  to  anger,  and  not  satisfied  with  the  posi- 
tive the  inspired  writers  use  the  superlative :  very 
pitiful  and  very  gracious  too.  Observe,  secondly,  that 
not  content  with  the  singular,  mercy,  by  a  felicitous 
limit  of  style,  they  adopt  and  employ  the  plural  form, 
mercies.  They  speak  of  the  mercies  of  God;  nor  are 
they  content  with  a  simple  plural;  but  they  speak  of 
these  mercies  as  manifold,  yea,  they  speak  of  the  multi- 
tude of  his  mercies.     This    is   strange  language.     It 

*  Ncvins. 


64  JEHOVAH-JIREH. 

expresses  a  conception  not  of  human  origin.  And  to 
denote  that  there  is  nothing  uncertain  about  these 
mercies,  they  speak  of  them  as  sure  mercies ;  and  they 
speak  of  them  not  only  as  many  but  great !  aye,  and 
great  above  the  heavens,  they  say ;  and  they  speak  of 
the  greatness  of  his  mercies,  in  magnitude  equal  to 
what  they  are  in  multitude — many  and  great  and  sure 
mercies.  Think  of  that.  But  they  are  not  mere  mer- 
cies, but  tender  mercies,  and  these  mercies  they  speak 
of  not  as  derived,  but  as  original  with  God.  Him  they 
speak  of  as  the  Father  of  mercies ;  and  they  take  care 
to  tell  us  that  mercy  is  not  accidental  to  God,  but 
essential ;  they  speak  of  it  as  belonging  to  him  ;  and 
Daniel  goes  further  still ;  he  says :  '  To  the  Lord  our 
God  belong  mercies '  and  forgiveness  ?  No ;  but 
'  forgivenesses.'  You  may  say  that  is  not  chaste 
composition,  but  it  is  glorious  doctrine.  Thirdly, 
there  is  another  set  of  phrases  they  use ;  they  speak  of 
God  as  rich  in  mercy,  plenteous  in  mercy,  and  full  of 
compassion  ;  they  speak  of  his  abundant  mercy,  of  the 
earth  as  full  of  his  mercy,  to  denote  its  amplitude ;  and 
in  respect  of  its  continuance,  they  say  his  compassions 
fail  not,  and  there  is  a  Psalm  in  which  twenty-six 
times  it  is  said,  His  mercy  end  ureth  forever.  There  is 
still  another  phraseology  used  by  the  sacred  writers. 
They  speak  of  God's  kindness,  his  great  kindness,  his 
marvellous  kindness,  his  everlasting  kindness ;  but  they 


FORBEARANCE    OF    PROVIDENCE.  65 

are  not  satisfied  to  speak  of  it  as  simple  kindness  ;  they 
call  it  merciful  kindness,  and  speak  of  it  as  great 
towards  us.  They  call  it  loving-kindness,  too,  and  we 
read  of  God's  marvellous  and  excellent  loving-kindness, 
with  which  it  is  said  also  that  he  croumeth  us ;  here, 
too,  they  use  the  plural  form,  loving-kindnesses ;  and 
they  speak  of  the  multitude  of  his  loving-kindnesses. 
What  more  could  they  say?  Fourthly,  we  find  the 
mercy  of  God  compared  to  certain  human  exercises ; 
for  example,  to  a  father's  pity,  which  it  is  said  to  be 
like,  and  to  a  brother's  friendship,  than  which  it  is 
closer,  and  to  a  mother's  love,  which  it  is  said  to  ex- 
ceed." Truly,  it  is  wonderful  that  such  sinners  as  we 
are  should  be  spared ;  but  surely  it  is  not  marvellous 
that  if  spared  at  all,  it  should  be  under  the  govern- 
ment of  such  a  God.  "  The  Lord  is  lonff-sufferina:, 
not  willing  that  any  should  perish."  God  never 
punishes  with  delight.  He  does  not  will,  or  plan,  or 
seek  the  ruin  of  his  bitterest  and  most  inveterate  ene- 
mies. In  the  esteem  of  God  the  death  of  a  sinner  is 
a  dreadful  thing.  "  Many  a  time  turns  he  his  anger 
away"  (Ps.  lxxviii.  38)  before  he  strikes  a  blow  or 
crushes  a  sinful  worm.  The  reason  is,  "  God  is  love." 
None  else  would  bear  so  long,  would  so  long  avert 
deserved  and  terrible  punishments  from  the  heads  of 
the  rebellious.  Verily,  the  prophet  told  us  of  the 
glorious  nature  of  God,  when  he  said,  "  The  Lord 


66  JEHOVAH-JIREH. 

doth  not  afflict  willingly,  nor  grieve  the  children  of 
men."  So  far  as  we  know,  there  is  but  one  thing 
upon  which  the  pure  and  benevolent  mind  of  God 
looks  with  more  aversion  than  upon  the  misery  of  his 
creatures.  That  one  thing  is  worse  than  all  misery, 
more  horrible  than  the  torments  of  perdition.  It  is 
SIN,  the  parent  of  all  misery,  all  disorder,  all  confusion. 
Every  sigh  from  hell  and  every  groan  from  earth  is 
wrought  out  by  sin,  man's  most  cruel  tyrant,  God's 
greatest  enemy.  Benevolent,  indeed,  must  be  the 
nature  of  Jehovah  to  show  pity  and  long-suffering  to 
sinners. 

2.  God  delays  deserved  punishment,  because  if  he 
did  not,  the  race  of  man  would  soon  be  extinct,  and 
horrible  desolation  would  seize  upon  all  the  habitable 
parts  of  the  earth.  Then  creation  on  earth  would 
have  no  head.  In  the  days  of  Noah  the  long-suffering 
of  God,  after  waiting  a  hundred  and  twenty  years,  was 
exhausted,  and  but  eight  souls  escaped  the  dreadful 
overthrow.  God  has  great  ends  to  answer  by  the 
creation  of  the  world.  To  sweep  away  all  its  inhabit- 
ants would  defeat  those  glorious  purposes. 

3.  One  great  purpose  of  God  is  to  continue  and  en- 
large the  church  of  Christ  upon  earth.  The  flock  of 
God  has  ever  been  composed  of  those,  who,  in  God's 
esteem  and  in  their  own  esteem,  had  once  been  great 
sinners,  and  so  deserved  dreadful  judgments.     Had 


FORBEARANCE    OF    PROVIDENCE.  G7 

not  God  patiently  borne  with  their  evil  manners, 
there  is  not  one  member  of  the  visible  church,  who 
would  not  long  since  have  perished.  So  says  the  con- 
science of  every  renewed  man.  And  "thus  saith  the 
Lord,  as  the  new  wine  is  found  in  the  cluster,  and 
one  saith,  Destroy  it  not;  for  a  blessing  is  in  it:  so  will 
I  do  for  my  servants'  sakes,  that  I  may  not  destroy 
them  all."  Isa.  lxv.  8. 

4.  This  leads  to  the  remark  that  for  the  sake  of  his 
people,  and  in  answer  to  their  prayers,  many  a  wicked 
man  is  spared  for  a  long  time.  So  Jesus  taught:  "Ex- 
cept those  days  be  shortened,  there  should  no  flesh  be 
saved:  but  for  the  elect's  sake  those  days  shall  be 
shortened."  Ten  righteous  men  would  have  saved  the 
cities  of  the  plain  from  the  vengeance  of  eternal  fire. 
Many  a  time  God  permits  the  wicked  to  outlive  their 
godly  parents  and  friends,  that  these  pious  persons 
may  escape  the  anguish  of  weeping  over  them,  when 
they  die  in  their  sins,  in  their  unbelief,  and  in  their 
impenitency. 

5.  God  long  spares  sinners,  that  by  his  goodness 
they  may  be  led  to  repentance.  He  is  "not  willing 
that  any  should  perish,  but  that  all  should  come  to  re- 
pentance." In  subduing  the  hearts  of  sinners,  God's 
great  argument  is  his  kindness.  If  God  instantly 
punished  every  man  according  to  his  transgressions, 
we  could  no  more  be  exhorted  to  "count  the  long-suf- 


68  JEHOVAH-JIREII. 

fering  of  God  salvation."  Thus  God  teaches.  So  also 
is  his  practice.  A  right  view  of  the  divine  forbearance 
and  mercy  breaks  every  heart  that  ever  is  broken, 
bows  every  will  that  ever  submits.  "They  shall  look 
on  him,  whom  they  have  pierced  and  mourn." 

6.  God  long  spares  sinful  men  that  he  may  entirely 
cut  off  all  pleas  from  his  incorrigible  foes,  and  make 
his  justice  glorious,  when  he  shall  at  last  visit  them 
for  their  sins.  Every  murmur  against  God,  and  every 
suspicion  of  the  divine  equity  must  be  banished  for 
ever,  if  it  shall  at  last  appear  that  "God  endured  with 
much  long-suffering  the  vessels  of  wrath  fitted  to  de- 
struction," and  that  not  until  it  was  evident  that  longer 
forbearance  would  give  plausibility  to  the  charge  of 
weakness  or  irresolution,  did  God  "show  his  wrath 
and  make  his  power  known."  The  truth  must  be 
kept  alive  that  "there  is  a  God  that  judgeth  in  the 
earth."  But  in  impressing  even  this  truth  on  men 
Jehovah  adopts  a  course  of  great  long-suffering. 
Let  us 

m.    NOTICE  THE  PROPER  USES  OF  THIS  DOCTRIXE. 

1.  If  God  is  so  long-suffering  to  us,  we  ought  to  be 
long-suffering  to  one  another.  No  man  has  ever 
treated  any  of  us  as  badly  as  each  of  us  has  treated 
God.  If  God  spares  us,  let  us  spare  one  another. 
"Beloved,  if  God  so  loved  us,  we  ought  also  to  love 


FORBEARANCE    OF    PROVIDENCE.  69 

one  another;"  "forbearing  one  another,  forgiving  one 
another,  if  any  have  a  quarrel  against  any,  even  as 
God  for  Christ's  sake  forgave  you."  The  true  spirit 
of  the  Gospel  never  calls  clown  fire  from  heaven  even 
on  the  bitterest  foes.  He,  to  whom  ten  thousand 
talents  have  been  forgiven,  is  surely  not  the  man  to 
take  his  brother  by  the  throat,  and  say,  Pay  me  the 
fifty  pence  thou  owest. 

2.  When  we  see  God  sparing  the  lives  of  our 
wicked  friends  and  neighbors,  wre  ought  to  labor  and 
pray  for  their  salvation.  Not  only  should  we  desire 
it.  We  should  also  expect  it.  Perhaps  the  church 
often  abandons  sinners  before  God's  Spirit  forsakes 
them.  Pray  and  toil  for  their  conversion  while  there 
is  breath,  for  commonly  while  there  is  life  there  is 
hope.  Look  at  the  miracles  of  grace  around  you,  yea, 
look  at  yourself,  and  be  encouraged  to  hope  and  pray 
for  others. 

3.  Let  a  due  consideration  of  God's  long-suffering 
increase  our  abhorrence  of  sin.  All  sin  is  an  offence 
against  the  most  gentle,  loving,  patient,  forbearing  be- 
ing in  the  universe.  To  maltreat  any  man  is  wrong.  But 
to  pursue  with  wanton  insult  and  contumely  one  that 
shows  a  loving  disposition,  even  after  he  has  been 
treated  amiss,  is  justly  esteemed  very  base.  Such  is 
the  real  character  of  all  the  sin  we  commit  against 
God.     And  sin  in  the  regenerate  is  against  more  love, 


70  JEHOVAH-JIREH. 

more  light  and  more  mercy  than  are  granted  to  the 
unregenerate.  O  Christian,  hate  sin  in  all,  but  most 
of  all,  hate  it  in  yourself. 

4.  Let  the  long-suffering  of  God  lead  you  carefully 
to  study,  admire  and  imitate  the  character  of  God.  Be 
like  him.  Think  upon  his  name.  Acquaint  thyself 
with  God  and  be  at  peace.  His  nature  is  love.  Hell 
for  depth,  heaven  for  height,  the  ocean  for  vastness, 
the  sun  for  brilliancy  are  all  wonderful  objects.  But 
God's  character  is  a  combination  of  all  that  is  vast, 
sublime,  majestic,  kind,  just,  excellent  and  every  way 
glorious.     O  study  the  character  of  God. 

5.  Learn  to  be  patient  and  even  thankful  amidst 
trials  and  afflictions.  It  does  not  become  us  to  make 
much  of  a  light  affliction,  when  we  deserve  a  heavy 
curse.  Think  of  the  kindness  still  shown  you. 
"Were  there  but  a  single  mercy  apportioned  to  each 
moment  of  our  lives,  the  sum  would  rise  very  high ; 
but  how  is  our  arithmetic  confounded  when  every 
minute  has  more  than  we  can  distinctly  number." 
"Be  patient,  therefore,  brethren,  unto  the  coming  of 
our  Lord  Jesus  Christ."  Your  sorrows  may  be  great, 
but  the  promises  and  the  grace  secured  by  covenant  are 
far  greater.  Therefore,  "strengthen  the  hands,  which 
hang  down  and  the  feeble  knees."  Any  sinner,  on 
whom  the  sentence  of  fiery  condemnation  has  not  been 
executed,  has  great  cause  of  joy  and  gratitude  to  God 


FORBEARANCE    OF    PROVIDENCE.  71 

for  sparing  mercy.  Surely  he,  whose  hope  is  set  in  God, 
ought  never  to  be  much  cast  clown,  but  ought  to  re- 
member that  he  shall  yet  sing  the  song  of  Moses  and 
Miriam,  yea  of  Moses  and  the  Lamb. 

IV.  BUT  THERE  ARE  SEVERAL  WAYS,  IN  WHICH  THE 
LONG-SUFFERING  OF  GOD  IS  PERVERTED  AND 
ABUSED. 

1.  Some,  finding  the  wicked  spared  so  long,  infer 
that  there  is  no  God  at  all.  They  become  atheists. 
There  have  been  such  monsters  on  earth.  Reasoning 
more  false  than  that,  which  from  God's  goodness  in- 
fers his  non-existence,  can  hardly  be  imagined. 

2.  A  kindred  error  is  that,  when  from  God's  pa- 
tience men  infer  that  he  is  not  just,  and  holy,  and  so 
determined  to  deal  with  the  wicked  after  their  sins. 
This  is  the  great  pillar,  on  which  rest  many  false  no- 
tions or  systems  of  belief.  He,  who  from  God's  long- 
suffering  argues  that  he  will  clear  the  guilty  and 
justify  the  wicked,  perverts  the  most  precious  things. 
To  the  rebellious  God  never  says,  "It  shall  be  well 
with  you.  But  he  does  say,  Will  ye  steal,  and 
murder,  and  commit  adultery,  and  swear  falsely,  and 
burn  incense  unto  Baal,  and  walk  after  other  gods, 
which  ye  know  not;  and  come  and  stand  before  me  in 
this  house,  which  is  called  by  my  name,  and  say,  We 
are  delivered  to  do  all  these  abominations?"     That  is, 


72  JEHOVAH-JIREH. 

they  inferred  that  their  conduct  was  not  displeasing  to 
God,  because  awful  judgments  had  not  swept  them 
away.  Elsewhere  God  says,  "Because  I  kept  silence," 
i.  e.  did  not  instantly  and  terribly  reprove  thy  wicked- 
ness, "because  I  kept  silence  thou  thoughtest  I  wras  al- 
together such  an  one  as  thyself."  Thus  men  deny 
God's  attributes.  "  The  wicked  live,  become  old,  yea, 
are  mighty  in  power,"  not  because  there  is  not  a  just 
God,  but  because  that  just  God  is  merciful. 

3.  Some  abuse  the  long-sutfering  of  God,  not  only 
to  continuing  in  sin,  but  to  making  themselves  more 
vile  than  ever.  Often  did  the  Lord  lift  the  curse 
from  off  the  head  of  Pharaoh,  and  as  often  did  he  sin 
the  more.  He  was  very  gracious  when  the  pangs 
were  upon  him,  but  as  soon  as  the  suffering  was  over, 
his  relentings  were  over  also.  "Because  sentence 
against  an  evil  work  is  not  executed  speedily,  therefore 
the  heart  of  the  sons  of  men  is  fully  set  in  them  to  do 
evil."  What  sad  perverseness  is  here !  The  sinner 
says,  Because  God  is  good  I  will  be  bad ;  because  he 
is  slow  to  anger,  I  will  walk  in  the  light  of  my  eyes, 
and  pursue  the  desires  of  my  heart.  These  thoughts 
may  not  be  framed  into  words,  but  are  they  not  carried 
out  in  the  lives  of  many?  Does  not  the  increasing 
wickedness  of  men  of  uncircumcised  hearts  declare  this 
as  plainly  as  God's  word  itself?  To  all  such,  the 
following  solemn  thoughts  are  presented. 


FORBEARANCE    OF  PROVIDENCE.  73 

a.  A  final  perdition  wrought  out  under  circum- 
stances of  such  amazing  mercy  as  surround  you,  will 
be  far  more  intolerable  than  if  your  life  had  been 
short  and  your  blessings  few. 

b.  That  divine  clemency,  which  you  now  abuse  and 
pervert,  may,  for  aught  you  know,  be  nearly  exhausted. 
When  it  shall  be  all  gone,  and  your  lamp  put  out  in 
obscure  darkness,  how  can  you  bear  reflection  on" the 
course  of  life  you  are  now  pursuing? 

c.  If  any  shall  be  so  wicked  as  to  persist  in  sin 
and  finally  perish,  the  imputation  of  folly  and  madness 
will  fall  upon  their  own  head.  "  O  Israel,  thou  hast 
destroyed  thyself."  "  Thou  hast  procured  this  unto 
thyself."     What  dreadful  sentences  are  these ! 

d.  The  Scripture  calls  on  all  the  wicked  to  turn 
and  live.  Will  you  repent f  Will  you  now  repent". ' 
That  you  will  repent  is  as  certain  as  that  there  is  a  holy 
and  just  God.  But  whether  your  repentance  shall  be 
that  sorrow,  which  works  death,  or  that  godly  sorrow 
which  works  repentance  not  to  be  repented  of,  is  the 
great  question.  Shall  your  repentance  be  unto  lite 
and  salvation?  or  shall  it  be  but  the  fruitless  relenting 
of  a  soul  in  an  undone  eternity?  O  accept  the  mercy 
offered  to  you  now.  Embrace  the  Saviour,  while  he 
waits  to  be  gracious. 

7 


74  JEHOYAII-JIREH. 


CHAPTER  VIII. 

Several  principles  of  the  doctrine  of  provi- 
dence OVER  BAD  MEN,  ILLUSTRATED  IN  THE  LIFE 
AND  END  OF  JUDAS  IsCAEIOT. 

CHRIST'S  ministers  are  often  deceived ;  Christ, 
never.  He  knows  all  things.  He  never  was 
overreached.  His  eyes  are  as  flaming  fire.  He  easily 
detects  the  most  specious  pretences.  He  knows  all 
men,  all  hearts,  all  destinies. 

In  many  ways  he  proved  all  this  when  on  earth. 
In  the  case  of  the  son  of  perdition  he  fully  evinced  that 
he  was  not  for  a  moment  mistaken  in  his  character. 
It  is  proposed  to  show  how  the  course  of  providence 
ran  towards  this  bad  man.  In  order  to  effect  that 
object,  it  is  best 

I.    TO  BEGIN  WITH  A  HISTORIC  STATEMENT. 

His  name  was  Judas,  and  his  surname  was  Iscariot. 
Judas,  Juda,  Judah,  Jehudah,  and  Jude  are  all  the 
same  word,  varied  only  in  unimportant  particulars. 
The  word  Judas  literally  signifies,  the  praise  of  the 


JUDAS    ISCARIOT.  75 

Lord.  The  name  Mas  common  among  the  Israelites. 
One  of  Jacob's  sons  was  called  Judah.  From  him 
descended  the  tribe,  within  whose  territory  was  Jeru- 
salem, and  from  which  arose  the  name  of  Jews.  After 
the  ten  tribes  broke  off,  Judah  designated  the  tribes 
of  Judah  and  Benjamin,  while  the  rest  were  called 
Israel.  One  of  the  Maccabees,  very  renowned  in  his- 
tory, was  called  Judas.  Another  of  them,  who  bore 
the  same  name,  suffered  martyrdom  under  Antiochus 
Epiphanes.  Besides  these,  there  are  several  other 
persons  of  the  same  name,  more  or  less  noticed  in 
Jewish  history  before  the  coming  of  Christ.  After 
that  we  have  an  account  of  four  men  called  Judas. 
One  was  Paul's  host  at  Damascus.  Acts  ix.  11. 
Another  was  surnamed  Barsabas.  He  was  sent  with 
Paul  and  Barnabas  and  Silas  to  carry  to  Antioch  the 
decrees  of  the  Council  of  Jerusalem.  This  was  itself 
a  high  honor.  Luke  calls  him  one  of  the  "  chief  men 
among  the  brethren."  Acts  xv.  22.  Another  was 
surnamed  Thaddeus,  or  Lebbeus,  or  Zelotes.  In 
Matthew  xiii.  55,  he  is  called  the  brother  (or  kinsman) 
of  our  Lord.  He  is  thought  to  have  been  the  son  of 
Mary,  the  sister  of  the  blessed  virgin,  and  the  brother 
of  James  the  Less.  If  so,  he  was,  according  to  the 
flesh,  cousin-german  to  Jesus.  His  father's  name  was 
Alpheus.  The  last  epistle  in  the  Bible  bears  the  name 
of  Jude,  and  was  written  by  this  man.     The  other 


7G  jEiiovAir-JiRKir. 

Judas,  mentioned  as  living  in  the  first  century  of  the 
Christian  era,  is  the  betrayer  of  our  Lord,  sumamed 
Escariot.  The  word  Iscariot  is  variously  derived. 
Some  say  it  is  an  abbreviation  of  Issachariothes,  and 
simply  declares  that  he  was  of  the  tribe  of  Issachar. 
Others  derive  it  from  two  Hebrew  words  that  unitedly 
signify,  a  man  of  murder.  Others  suppose  that  his 
surname  simply  shows  that  he  was  of  the  place  called 
Carioth  or  Kerioth.  This  is  probably  the  true  ex- 
planation. Ish-Carioth  or  Iscariot  is  literally,  a  man 
of  Carioth. 

Before  entering  into  the  particulars  of  his  history, 
observe 

1.  There  is  no  evidence  that  Judas  Iscariot  was  a 
man  of  bad  countenance.  Most  men  are  much  influ- 
enced by  looks,  and  many  think  they  can  tell  a  man's 
character  by  the  physiognomy.  This  may  often  be 
true;  but  there  are  many  exceptions.  The  case  of 
Judas  was  probably  one.  In  paintings  intended  to 
represent  him,  he  is  commonly  distinguished  by  a  sly, 
mean,  cunning,  malicious  countenance.  There  is  nothing 
in  Scripture  to  warrant  artists  in  so  painting  him,  be- 
yond the  simple  fact  of  his  wickedness.  For  aught 
that  appears  to  the  contrary,  he  was  a  man  of  calm, 
free,  open,  placid,  benignant  countenance. 

2.  There  is  no  evidence  that,  up  to  his  betrayal  of 
his  Lord,  his  conduct  was  the  subject  of  censure,  com- 


JUDAS    ISCARIOT.  77 

plaint,  jealousy,  or  of  the  slightest  suspicion.  Until 
the  night  when  he  committed  the  traitorous  deed,  his 
reputation  seems  to  have  been  fair,  and  without  the 
shadow  of  a  blemish.  He  was  not  ambitious,  as  James 
and  John  on  one  occasion  were.  He  was  free  from 
the  characteristic  rashness  of  Peter.  His  sins  were  all 
concealed  from  the  eyes  of  mortals.  He  was  a  thief; 
but  that  was  known  only  to  Omniscience. 

3.  There  is  no  evidence  that,  during  his  continuance 
with  Christ,  he  regarded  himself  as  a  hypocrite. 
Doubtless  he  thought  himself  honest.  He  knew  no 
other  kind  of  sincerity  than  that  which  he  possessed. 
He  may  have  had  solemn  and  joyful  feelings  under 
the  preaching  of  Christ.  He  may  have  had  very  aw- 
ful and  tender  thoughts  when  he  himself  was  preach- 
ing. Such  is  man's  self-ignorance,  that  it  is  probable 
not  one  in  ten  thousand  who  are  hypocrites  firmly  be- 
lieve that  such  is  their  character.  Nay,  it  commonly 
happens,  that  the  worse  men  are,  the  better  they  think 
themselves  to  be. 

4.  Let  it  not  be  supposed  that  Judas  ought  not  to 
have  known  his  character.  He  shut  his  eyes  to  the 
truth  respecting  himself.  He  voluntarily  rejected 
evidence  that  would  have  convicted  him  at  the  bar  of 
his  own  conscience.  Self-ignorance  is  a  great  sin.  It 
is  fostered  by  pride  and  unbelief  and  impenitence. 

The  first  mention  made  of  this  man  is  entirely  cred- 


78  JEHOVAH-JIREH. 

itiible  to  him.  He  is  introduced  to  us  as  one  of  the 
twelve,  whom  Christ  chose  as  disciples  and  confidential 
friends,  to  be  with  him  and  hear  his  instructions,  both 
public  and  private.  We  are  not  told  that  Christ  ever 
availed  himself  of  the  absence  of  Judas  to  make  any 
communications  to  the  eleven,  until  the  night  of  his 
betrayal.  Peter,  James  and  John  were  more  with 
Christ  than  the  others.  But  between  Judas  and  the 
other  eight  there  does  not  appear  to  have  been  any 
marked  difference  in  the  treatment  which  they  re- 
ceived at  the  hands  of  the  Saviour. 

Having  for  some  time  been  a  disciple,  the  Lord  or- 
dained him  with  the  other  eleven  to  the  office  and 
work  of  an  apostle.  Matt.  x.  2-4;  Mark  iii.  13-19; 
Luke  vi.  13-16.  Since  the  birth  of  Christ  this  is  the 
highest  office  to  which  any  mortal  could  attain.  The 
gifts  requisite  for  the  performance  of  its  duties  Mere 
extraordinary  and  miraculous.  They  belong  to  no  man 
now  living.  The  proofs  of  an  apostle  were  in  signs, 
and  wonders,  and  mighty  deeds.  2  Cor.  xii.  12. 
Every  apostle  must  have  seen  the  Lord.  1  Cor.  ix.  1. 
There  were  in  early  times,  as  there  are  still,  vain  pre- 
tenders to  this  office;  but  it  is  the  duty  and  honor  of 
the  churches  to  expose  their  idle  claims.  Rev.  ii.  2. 
But  Judas  was  an  apostle,  and  performed  the  duties 
of  his  office  as  did  his  fellows.  He  preached,  he 
healed  the  sick,  he  cleansed  the  lepers,  he  raised  the 


JUDAS    ISCARI0T.  79 

dead,  he  cast  out  devils.  One  part  of  the  apostolic 
commission  required  the  shaking  off  of  the  dust  from 
the  feet  as  a  testimony  against  those  who  would  not  re- 
ceive them  nor  hear  their  words.  It  may  be  that 
Judas  did  this  very  thing,  but  there  is  no  evidence 
that  he  was  more  denunciatory  than  others. 

After  the  return  of  the  apostles  from  their  first 
mission,  and  after  they  had  given  an  account  of  their 
success,  there  is  nothing  said  of  Judas,  until  James  and 
John,  at  the  instigation  and  through  the  instrumen- 
tality of  their  mother,  applied  for  the  superiority  over 
their  brethren.  On  this  occasion,  it  is  said:  "The  ten 
were  moved  with  indignation  against  the  two  brethren." 
Matt.  xx.  24.  Mark  says:  "When  the  ten  heard  it, 
they  began  to  be  much  displeased  with  James  and  John." 
x.  41.  The  record  shows  no  difference  between  the 
behaviour  of  Judas  aud  that  of  the  nine  others.  They 
all  may  have  spoken  of  the  wickedness  of  such  ambi- 
tion, and  their  remarks  may  have  been  very  just.  Ju- 
das may  have  been  as  temperate  as  the  rest.  There  is 
no  evidence  that  he  possessed  a  bitter  or  intolerant 
spirit  beyond  others,  nor  that  he  was  often  guilty 
of  censoriousness.  It  is  not  at  all  improbable  that 
Peter  was  more  liable  to  reproof  in  this  matter  than 
Judas. 

Soon  after  this,  we  find  Christ  warning  his  disciples 
against  "the  leaven  of  the  Pharisees,  which  is  hypo- 


80  JEHOVAH-JIREH. 

crisy."  Luke  xii.  1.  Judas  may  have  improved  this 
hint  so  far  as  to  attack  these  arch  deceivers,  and  to 
preach  some  very  searching,  alarming  sermons.  But 
as  a  matter  of  personal  application  to  his  own  heart 
and  conscience,  the  warning  seems  to  have  been  wholly 
neglected.  Like  many  modern  hypocrites,  he  proba- 
bly gloried  in  his  sincerity.  Even  bold  transgressors, 
who  break  all  God's  laws,  often  boast  of  their  truth, 
candor  and  honesty. 

Not  very  long  after  this,  Christ  made  a  more 
pointed  declaration,  which  must  have  excited  consider- 
able attention.  It  was  this:  "Have  I  not  chosen  you 
twelve,  and  one  of  you  is  a  devil?"  John  vi.  70. 
We  are  not  left  to  conjecture  who  was  intended,  for 
the  Evangelist  adds :  "  He  spake  of  Judas  Iscariot,  the 
son  of  Simon :  for  he  it  was  that  should  betray  him, 
being  one  of  the  twelve."  John  vi.  71.  Some  time 
after  Jesus  said:  "Ye  are  clean,  but  not  all.  For  he 
knew  who  should  betray  him  :  therefore  said  he,  Ye  are 
not  all  clean."  John  xiii.  10,  11.  What  effect  these 
sayings  may  have  had,  we  are  not  informed.  But 
they  do  not  seem  to  have  provoked  any  uncharitable 
remarks.  Even  Judas  seems  to  have  remembered 
that  Christ  had  said:  "Judge  not,  that  ye  be  not 
judged."  Matt.  vii.  1.  But  we  do  not  learn  that 
these  warnings  of  Christ  caused  Judas  to  search  his 
own  heart.     It  is  certain  that  they  had  no  permanent, 


JUDAS    ISCARIOT.  81 

salutary  effect;  though  it  is  almost  inconceivable  that 
they  should  have  been  wholly  powerless. 

The  next  account  we  have  of  Judas  respects  his 
apparent  regard  for  the  poor.  When  the  affectionate 
Mary  anointed  the  feet  of  the  blessed  Jesus,  Judas  was 
there.  Being  treasurer  of  Christ's  family,  and  acting 
without  auditors,  he  had  dishonestly  used  some  of  the 
funds  for  his  own  private  purposes.  Hence  he  is 
called  "a  thief."  It  is  nowhere  hinted,  however,  that 
he  esteemed  himself  a  rogue.  He  may  have  thought 
that  he  ought  to  have  more  than  any  other,  as  he  had 
all  the  care  of  the  fisc.  He  may  also  have  deceived 
himself  with  idle  plans  of  future  restitution.  There 
is  no  evidence  that  he  fully  condemned  himself  for  a 
moment,  though  he  may  have  had  qualms  and  mis- 
givings. When  Mary  anointed  the  Lord,  Judas 
objected  to  such  an  expenditure,  and  on  grounds  quite 
plausible  to  some  minds  :  "  Why  was  not  this  ointment 
sold  for  three  hundred  pence,  and  given  to  the  poor  ?" 
John  xii.  5.  This  reasoning  seems  to  have  struck 
others,  who  were  good  men.  Matthew  says :  "  The 
disciples  had  indignation,  saying,  To  what  purpose  is 
this  waste?"  And  Mark  says:  "There  were  some 
that  had  indignation  within  themselves,  and  said,  Why 
was  this  waste  of  the  ointment  made?  For  it  might 
have  been  sold  for  more  than  three  hundred  pence, 

and  given  to  the  poor.     And  they  murmured  against 

D* 


82  JEIIOVAII-JIREII. 

her."  Mark  xiv.  4,  5.  How  often  are  good  men  led 
astray  by  the  specious  pretences  of  bad  men.  Judas 
cared  not  for  the  poor,  but  he  coveted  that  money. 
He  did  not  see  what  good  it  could  do  to  anoint  the 
Lord  with  so  very  precious  ointment.  It  was  not 
necessary  for  purposes  of  health.  And  Mary  might 
have  honored  Christ  in  some  other  way.  Besides,  by 
giving  the  price  of  that  ointment  to  the  Lord,  who 
regarded  the  poor  as  his  friends,  and  who  always  gave 
alms  when  he  could,  there  would  have  been  no  waste. 
We  have  much  Iscariot  charity  in  our  day.  No  doubt 
some  said  of  Judas :  "  What  a  kind  heart  he  has  to 
the  poor.  He  never  forgets  them."  We  have  modern 
economists,  who  love  Christ  no  more  than  Judas,  and 
who  extol  everything  that  looks  like  saving  money  in 
efforts  that  are  merely  to  honor  Christ. 

It  is  strange  that  the  enemies  of  our  Lord  seem 
never  to  have  thought  of  winning  over  any  of  his  dis- 
ciples. This  is  strong  proof  of  the  entire  absence  of 
suspicion  respecting  their  fidelity.  Accordingly  they 
did  not  apply  to  any  of  the  apostles  to  turn  traitor ; 
but  "  one  of  the  twelve,  called  Judas  Iscariot,  went 
unto  the  chief  priests,  and  said  unto  them,  What  will 
ye  give  me,  and  I  will  deliver  him  unto  you  ?  And 
they  covenanted  with  him  for  thirty  pieces  of  silver. 
And  from  that  time  he  sought  opportunity  to  betray 
him."  Matt.  xxvi.  14-16.     This  is  the  account  given 


JUDAS    ISCARIOT.  83 

by  one  Evangelist.  That  of  Luke  is  much  like  it: 
"Then  entered  Satan  into  Judas  surnamed  Iscariot, 
being  of  the  number  of  the  twelve.  And  he  went  his 
way,  and  communed  with  the  chief  priests  and  captains, 
how  he  might  betray  him  unto  them.  And  they  were 
glad,  and  covenanted  to  give  him  money.  And  he 
promised  and  sought  opportunity  to  betray  him  unto 
them  in  the  absence  of  the  multitude."  Luke  xxii. 
3-6.  It  is  probable  these  enemies  of  Christ  were 
much  surprised  when  they  saw  and  knew  Judas,  and 
still  more  when  they  learned  his  errand.  This  was 
the  moment  of  exultation  to  wicked  men  and  apostate 
angels.  They  seem  to  have  thought  that  at  last  they 
would  ease  themselves  of  him  whose  sermons  and 
miracles  had  made  such  an  impression.  When  Judas 
went  to  the  chief  priests,  he  probably  expected  to  ob- 
tain several  thousand  pieces  of  silver,  and  thought  thus 
to  make  his  fortune.  Possibly  he  intended  to  get  his 
money,  fulfil  his  bargain,  and  put  his  Master  into 
their  hands ;  but  expected  Christ  immediately  to  de- 
liver himself  out  of  their  power.  Thus  the  traitor 
would  have  become  a  swindler.  Whatever  were  his 
thoughts,  he  made  the  offer  to  betray  him.  The  chief 
priests  loved  money,  and  understood  bargaining.  They 
probably  saw  in  Judas  an  anxiety  to  hasten  the  matter. 
This  would  make  them  appear  less  careful  in  the  busi- 
ness, until  at  length  he  sold  to  them  the  Lord  of  life 


84  JEIIOVAn-JIREH. 

and  glory  for  thirty  pieces  of  silver,  a  sum  equal  to 
.£3  17s.  6d.  sterling. 

The  bargain  being  made,  the  difficulty  with  Judas 
now  was  to  fulfil  his  part  of  it.  "And  from  that  time 
he  sought  opportunity  to  betray  him."  Wickedness 
is  troublesome.  Probably  Judas  gave  frequent  assu- 
rances of  fidelity  in  his  covenant  with  the  Jews,  and 
would  have  pretended  to  be  grossly  insulted  if  any  had 
charged  him  with  a  design  of  fraud.  Sin  fearfully 
blinds  the  mind,  and  hardens  the  heart.  The  devil 
seems  now  to  have  had  full  possession  of  Judas.  He 
took  no  time,  he  had  no  heart  for  reflection.  He  may 
have  kept  up  some  form  of  prayer,  but  there  was  no 
sincerity  in  him  or  his  devotions. 

At  the  celebration  of.  the  Passover,  Jesus  said : 
"Verily  I  say  unto  you,  that  one  of  you  shall  betray 
me.  And  they  were  exceeding  sorrowful,  and  began 
every  one  of  them  to  say,  Lord,  is  it  I  ?  And  he 
answered  and  said,  He  that  dippeth  his  hand  with  me 
in  the  dish,  the  same  shall  betray  me.  The  Son  of 
man  soeth  as  it  is  written  of  him  :  but  woe  unto  that 
man  by  whom  the  Son  of  man  is  betrayed !  it  had 
been  good  for  that  man  if  he  had  not  been  born.  Then 
Judas,  which  betrayed  him,  answered  and  said,  M Li- 
ter, is  it  I?  He  said  unto  him,  Thou  hast  said." 
Matt.  xxvi.  21-25.  When  it  is  said,  "  They  were 
exceeding  sorrowful,"  the  reference  is  doubtless  to  the 


JUDAS    ISCARIOT.  85 

others  beside  Judas.  It  almost  broke  their  hearts  to 
think  it  possible  that  they  should  prove  traitors.  But 
although  Judas,  last  of  all,  asked,  "  Is  it  I  ?"  yet  there 
is  no  evidence  that  he  had  any  right  feelings,  but  the 
contrary.  As  soon  as  Christ  told  him  what  he  should 
do,  Judas  withdrew  and  sought  his  accomplices  in 
wickedness.  This  exposure  before  the  whole  family 
of  Christ  seems  to  have  stirred  up  the  deepest  malice, 
and  Judas  felt  no  longer  any  restraint  from  the  decencies 
of  the  case.  The  traitor  having  withdrawn,  Jesus 
said:  "Behold  the  hour  is  at  hand,  and  the  Son  of 
man  is  betrayed  into  the  hands  of  sinners.  Rise,  let 
us  be  going:  behold,  he  is  at  hand  that  doth  betray 
me.  And  while  he  yet  spake,  lo,  Judas,  one  of  the 
twelve,  came,  and  with  him  a  great  multitude  with 
swords  and  staves,  from  the  chief  priests  and  elders  of 
the  people.  Now  he  that  betrayed  him  gave  them  a  sign, 
saying,  Whomsoever  I  shall  kiss,  that  same  is  he :  hold 
him  fast.  And  forthwith  he  came  to  Jesus,  and  said, 
Hail,  Master;  and  kissed  him."  Matt.  xxvi.  45-49; 
compare  Luke  xxii.  47-49.  What  a  band  was  this ! 
What  a  betrayal  was  here!  How  cold  and  impudent 
the  malignity  of  the  traitor!  How  enormous  his  guilt! 
One  would  have  expected  that  at  this  moment,  hell 
would  feel  such  mighty  raven  for  her  prey,  as  to 
open  wide  her  mouth  and  swallow  him  alive.  But 
his   cup   was  not  yet  full.     He  Avho   was   ready  to 


86  JEHOVAH-JIREH. 

sell  his  Master,  would  soon  be  ready  to  throw  himself 
away. 

The  deed  was  now  done.  The  bargain  was  fulfilled 
on  both  sides.  Judas  had  put  his  Master  into  the 
hands  of  his  murderers,  and  he  had  obtained  his  pro- 
mised reward.  But  presently  the  silver  began  to  lose 
its  lustre,  and  the  money  its  value.  The  price  of  blood 
began  to  torment  its  possessor.  The  inspired  record  is 
brief  but  striking:  "Then  Judas,  which  had  betrayed 
him,  when  he  saw  that  Jesus  was  condemned,  repented 
himself,  and  brought  again  the  thirty  pieces  of  silver  to 
the  chief  priests  and  elders,  saying,  I  have  sinned  in 
that  I  have  betrayed  the  innocent  blood.  And  they  said, 
What  is  that  to  us?  See  thou  to  that.  And  he  cast 
down  the  pieces  of  silver  in  the  temple,  and  departed, 
and  went  and  hanged  himself."  Matt,  xxvii.  3-5.  He 
could  not  endure  the  fell  gnaw  of  the  undying  worm. 
That  silver  filled  his  soul  with  horrors  intolerable. 
Of  late  he  had  greatly  desired  it,  but  now  he  throws  it 
down  in  the  temple,  and  calls  upon  the  priests,  the 
ministers  of  religion,  for  some  alleviation  of  his  dis- 
tress ;  but  they  are  cold,  and  pay  him  no  regard.  They 
were  not  willing  to  receive  back  the  price  of  his  treason. 
Not  believing  in  the  value  and  efficacy  of  that  blood 
which  cleanses  from  all  sin,  not  beholding  in  Jesus 
the  Lamb  of  God  which  taketh  away  the  sin  of  the 
world,  not  finding  any  sympathy  from  his  accomplices, 


JUDAS    ISCARIOT.  87 

conscience  wielding  over  his  guilty  spirit  the  terrible 
sword  of  eternal  and  inflexible  justice,  and  a  hell  burn- 
ing within  him,  he  hanged  himself,  shot  the  awful 
gulf  of  death,  and  plunged  into  an  undone  eternity. 
"He  went  to  his  own  place." 

The  aggravations  of  the  sin  of  betraying  Christ  were 
many  and  great.  The  traitor  was  eminent  in  place,  in 
gifts,  in  office,  in  profession;  a  guide  to  others,  and  one 
whose  example  was  likely  to  influence  many,  and  if 
evil,  to  give  great  occasion  to  the  enemy  to  speak  re- 
proachfully. His  sin  had  for  its  object  the  Lord 
Jesus  Christ.     It  was  an  attack  on  God  himself. 

This  sin  admitted  of  no  reparation,  no  restitution. 
It  was  against  mercies,  against  convictions  of  con- 
science, against  frequent  and  recent  admonitions, 
against  his  ordination  vows,  against  his  own  preach- 
ing, against  all  the  rules  of  friendship,  against  all  the 
bonds  of  discipleship.  It  was  committed  deliberately, 
wilfully,  knowingly,  presumptuously,  impudently,  ma- 
liciously. It  was  perpetrated  just  after  the  most 
solemn  and  tender  interview  on  record,  just  after  be- 
ing engaged  in  the  most  solemn  rites  of  religion.  It 
was  of  a  scarlet  dye  and  of  a  crimson  hue. 

Taking  his  own  life  was  but  adding  iniquity  to  ini- 
quity. He  may  have  justified  himself  in  his  suicide, 
and  thought  that  he  had  a  right  to  do  as  he  pleased 
with  his  earthly  existence.     Perhaps  he  thought  also 


88  JEHOVAII-JIREH. 

that  hell  itself  could  not  be  more  intolerable  than  his 
present  anguish.  Miserable  man!  why  wilt  thou  place 
the  seal  of  immutability  on  thy  own  perdition,  making 
thy  doom  irreversible,  and  putting  thy  soul  beyond 
the  reach  of  even  the  mercy  of  God?  Oh!  what  a 
fiend  is  man  without  the  grace  of  God!  No  natural 
amiability,  no  faithful  instructions,  no  power  of  work- 
ing miracles,  no  solemn  sacraments,  no  tears  and 
warnings  can  hold  back  any  man  from  the  vilest  sins 
and  the  hottest  hell.  God's  free,  sovereign,  eternal 
love  can  alone  save  any  soul. 

II.  Let  us  note  some  of  the  principles  which 

MARK  THE  PROVIDENCE  OF  GOD  TOWARDS  THIS  MAN. 

1.  All  God  does  is  just.  In  due  time  and  manner, 
the  Lord  will  show  that  he  is  righteous.  His  mercy 
may  long  be  trampled  on,  but  never  with  impunity. 
He  is  a  jealous  God,  even  when  he  seems  for  a  season  to 
let  the  wicked  have  their  own  way.  God's  character 
is  safe  in  God's  keeping.  No  man  now  dares  to  call 
in  question  the  righteousness  of  the  course  of  provi- 
dence towards  the  son  of  perdition.  The  Judge  of  all 
the  earth  will  do  right;  and  he  will  make  all  the  earth 
see  it. 

2.  God  often  influences  men  by  causes  that  seem  to 
us  very  trivial.  It  is  never  safe  to  despise  the  day  of 
small  things,  be  they  good  or  evil.  Because  God  is 
almighty  and  all-wise,  and  man  feeble  and  ignorant, 


JUDAS   ISCARIOT.  89 

mortals  cannot  tell  whether  an  event  or  a  cause  is 
great  or  small.  Little  rills  form  the  greatest  rivers. 
The  ocean  itself  is  made  up  of  drops  of  rain,  or  par- 
ticles of  mist.  A  man  is  what  his  daily  habits  make 
him.  He  who  cannot  resist  a  slight  temptation  is  ill 
prepared  to  war  with  giants.  "  If  thou  hast  run  with 
the  footmen,  and  they  have  wearied  thee,  then  how 
canst  thou  contend  with  horses?  and  if  in  the  land  of 
peace,  wherein  thou  trustedst,  they  wearied  thee,  then 
how  wilt  thou  do  in  the  swelling  of  Jordan?"  Jer. 
xii.  5. 

3.  Providence  so  arranges  human  affairs  that  every- 
thing in  life  is  a  test  of  character.  If  one  is  rich,  his 
wealth  will  try  his  humility.  If  one  is  poor,  he  will 
soon  show  whether  he  is  contented.  If  a  bribe  is  held 
out,  it  will  evince  how  far  covetousness  prevails.  If 
one  is  put  into  office  like  Judas,  he  himself  may  soon 
see  whether  his  integrity  is  unspotted.  If  God  leads 
the  Israelites  forty  years  through  the  wilderness,  it  is 
to  humble  them  and  to  prove  them.  Deut.  viii.  2.  If 
he  feeds  them  with  manna,  it  is  for  the  same  purpose. 
Deut.  viii.  16.  If  ambassadors  are  sent  to  Hezekiah, 
it  is  "to  try  him,  that  he  might  know  all  that  was  in 
his  heart."  2  Chron.  xxxii.  31. 

4.  Such  being  the  arrangements  of  providence  it  is 
impossible  but  that  offences  will  come,  as  long  as  there 
arc  wicked  men  in  the  world.   Luke  xvii.  1.     The 

8* 


90  JEIIOVAII-JIREII. 

wicked  will  do  wickedly.  Dan.  xii.  10.  "  There  must 
also  be  heresies  among  you,  that  they  which  are  ap- 
proved may  be  made  manifest  among  you."  1  Cor.  xi. 
19.  Open  defections  from  truth  and  righteousness  are 
to  be  expected  in  this  wicked  world.  It  has  been  so 
from  the  beginning.  Jesus  had  his  Judas ;  Peter,  his 
Ananias ;  and  Paul,  his  Demas.  Those  that  are  not 
of  us  will  go  out  from  us.  If  they  were  of  us,  they 
would  no  doubt  continue  with  us.  The  carnal  and 
confident  generally  apostatize  as  soon  as  the  heat  of 
temptation  is  felt. 

5.  Providence  so  arranges  affairs  in  this  world,  that 
even  the  wicked  who  hate  him,  shall  certainly  glorify 
him,  even  by  their  misdeeds.  The  treason  of  Judas 
was  by  the  Lord  overruled  to  bring  about  the  most 
important  event  leading  to  man's  salvation.  Let  the 
wicked  never  forget  that  their  unbelief,  impenitence, 
profaneness,  and  persecution  of  the  godly,  all  their 
sins  of  heart,  of  life,  and  of  tongue,  shall  in  spite  of 
themselves  bring  honor  to  God,  though  it  be  at  the 
fearful  loss  of  their  own  souls.  The  wicked  now  hate 
God  but  they  cannot  defeat  him.  If  they  will  not  be 
vessels  to  honor,  they  shall  be  vessels  to  dishonor.  If 
they  refuse  to  be  useful  in  a  cheerful  service,  they  shall 
be  useful  in  their  own  destruction.  Ezek.  xv.  1-8 ; 
compare  Ps.  lxxvi.  10. 

6.  God  will  bring  good  out  of  evil,  however  atro- 


JUDAS    ISCARI0T.  91 

cious  it  may  be.  This  does  not  abate  the  guilt  of 
those  who  work  iniquity.  There  never  was  greater 
wickedness  in  any  one  act  than  in  the  treachery  of 
Judas.  Yet  see  what  God  has  wrought  thereby.  His 
sin  was  foretold,  and  of  course  it  was  predetermined. 
Yet  his  accountability  for  his  wickedness  was  unim- 
paired ;  for  he  acted  freely  in  all  he  did.  Men  may 
clamorously  assert,  but  they  never  can  prove  that  the 
divine  purpose  infracts  human  agency,  or  impairs 
human  obligation.  Judas  could  not  have  had  more 
liberty;  therefore  his  guilt  remained.  That  which 
was  true  of  the  betrayer  was  also  true  of  the  murderers 
of  our  Lord.  The  same  reasoning  applies  to  both. 
Acts  ii.  23  ;  iv.  27,  28.  "  It  is  wonderful  that  think- 
ing and  studious  men  do  not  see,  that  the  whole  system 
of  prophecy  is  a  direct  and  full  confutation  of  all 
objections,  on  this  ground,  against  the  doctrine  of  pre- 
destination. The  predicted  events  cannot  possibly  fail 
of  accomplishment ;  they  must  either  therefore  be 
absolutely  decreed  by  the  all-wise  God,  or  there  must 
be  some  necessity  which  cannot  be  overcome  even  by 
the  Deity  himself.  The  first  is  Christian  predestina- 
tion, the  latter  is  heathen  fatalism ;  but  neither  inter- 
feres with  man's  free  agency  or  accountableness ;  for 
he  still  acts  voluntarily,  according  to  the  prevailing 
inclinations  of  his  heart." 

7.  So  perfect  is  the  providence  of  God  over  the 


02  JEHOVAH-JIREH. 

hearts  of  all  men  that  nothing  is  beyond  his  control. 
"  The  king's  heart  is  in  the  hand  of  the  Lord,  as  the 
rivers  of  water:  he  turneth  it  whithersoever  he  will." 
Prov.  xxi.  1.  Man  cannot  even  have  a  thought  that 
is  not  foolish  and  futile  except  as  the  Lord  strengthens 
him.  2  Cor.  iii.  5. 

8.  Providence  has  so  left  things  that  the  purest 
churches  may  have  wicked  members.  The  Lord  has 
not  granted  the  power  of  discerning  spirits.  Infallible 
evidence  of  love  to  Christ  in  our  brethren  is  not  attain- 
able. A  profession  of  piety  accompanied  by  such 
evidence  as  an  apparently  consistent  Christian  life 
affords,  is  as  much  as  we  may  demand.  Our  Lord 
knew  Judas  to  be  "  a  devil ;"  but  his  omniscience 
taught  him  this.  Neither  the  profession  nor  outward 
life  declared  the  baseness  of  the  false  disciple.  So  the 
Saviour  received  him  into  the  church,  leaving  us  an 
example  that  Ave  should  follow  his  steps.  Our  Lord 
judged  of  the  members  of  his  church,  not  by  what  he 
as  God  knew  of  their  hearts,  but  by  their  credible  pro- 
fession. He  would  not  reject  professors,  who,  in  the 
judgment  of  charity,  Avere  honest.  He  practised  on 
the  true  rule.  Let  us  seek  no  other.  However  pain- 
ful our  fears  concerning  the  real  characters  of  men,  we 
must  respect  a  credible  profession  of  piety,  not  contra- 
dicted by  a  wicked  life. 

9.  God  has  so  arranged  things  that  we  ought  to  dis- 


JUDAS    ISCARIOT.  93 

tinguish  between  personal  and  official  character.  If 
we  do  not,  we  will  deceive,  and  be  deceived.  All 
official  characters  may  be  sustained  without  any  real 
grace  in  the  heart.  Balaam's  prophecies  were  as  true 
and  as  sublime  as  those  of  Moses  or  of  Isaiah.  So  far 
as  we  know,  Judas'  performance  of  the  duties  of  his 
apostolic  mission  was  as  acceptable  and  as  useful  as 
that  of  a  majority  of  his  brethren.  Even  success  in 
preaching  is  not  proof  of  piety.  It  is  the  message,  not 
the  messenger ;  the  truth  preached,  and  not  the  man 
who  utters  it,  that  converts  the  soul.  Piety  is  of  infi- 
nite importance  to  every  soul  of  man ;  but  one  who  has 
no  piety  may  yet  do  good.  Neither  the  validity  nor 
efficacy  of  ordinances  depends  upon  the  personal  worthi- 
ness of  the  administrator.  It  would  be  very  dangerous 
to  teach  that  our  acceptance  in  approaching  God  is 
rendered  less  certain  by  the  hypocrisy  of  him  who 
comes  to  us  in  Jehovah's  name.  The  Apostles  ex- 
pressly denied  that  it  was  by  their  own  power  or  holi- 
ness that  they  wrought  miracles.  The  efficacy  and 
saving  power  of  ordinances  are  from  the  Lord  alone. 
As  worthy  partakers  of  the  Lord's  Supper  cannot  be 
hindered  by  the  insincerity  of  the  administrator,  so 
neither  can  the  unworthy  receiver  secure  the  blessing 
by  the  piety  of  his  minister. 

10.  The  history  of  the  world  abounds  with  illustra- 
tions of  this  great  principle  in  Providence,  that  how- 


!»4  JEHOVAH-JIREH. 

ever  secret  iniquity  may  be,  it  will  ultimately  find  its 
way  to  the  light.  "  Be  sure  your  sin  will  find  you 
out."  Num.  xxxii.  23 ;  compare  2  Sam.  xii.  12;  Matt. 
x.  26;  Mark  iv.  22;  Luke  viii.  17;  xii.  2. 

11.  Sin  kills  the  soul,  and  this  according  to  the 
great  laws  of  retribution.  "We  see  in  Judas  a 
fearful  example  of  the  terrible  judgment  of  God 
against  the  wicked.  As  he  loved  cursing,  so  it  came 
unto  him :  as  he  delighted  not  in  blessing,  so  it  was 
far  from  him.  As  he  clothed  himself  with  cursing  like 
as  with  his  garment,  so  it  came  into  his  bowels  like 
water,  and  like  oil  into  his  bones.  Ps.  cix.  17,  18. 

12.  Every  society  of  ungodly  men  has  in  it  the  ele- 
ments of  dissolution  and  of  self-torment.  There  is  no 
love  between  the  wTicked  which  can  stand  the  test  of 
severe  trial.  As  sin  is  weakness,  so,  in  his  providence, 
God  continually  proves  its  hollowness  and  insufficiency 
to  bind  men  together  in  concord  and  usefulness.  As 
soon  as  the  traitor's  troubles  came,  his  allies  in  sin 
cried:  "What  is  that  to  us?  See  thou  to  that." 
They  never  had  any  sympathy  for  him.  They  cruelly 
cast  him  on0.  Every  sinner  will  at  last  esteem  every 
other  sinner  and  himself  also  a  fool. 

III.  Such  a  history  and  such  a  course  of  pro- 
vidence TEACH  US  MANY  THINGS  IMPORTANT  FOR  US 
ALL  to  learn.  Let  us  not  suppose  that  we  are  natu- 
rally better  than  Judas.     Let  us  ponder  the  paths  of 


JUDAS   ISCARIOT.  95 

our  feet.  Let  us  take  heed  to  our  ways,  lest  we  also 
come  to  a  bad  end.  The  lessons  we  may  learn  are 
such  as  these: 

When  a  man  is  once  fairly  started  in  a  career  of 
wickedness,  it  is  impossible  to  tell  where  he  will  stop. 
God's  grace  may  arrest  one  in  the  maddest  career,  as 
it  did  Saul  of  Tarsus.  But  left  to  himself,  man  will 
dig  into  hell.  The  good  providence  of  God  mercifully 
restrains  even  the  wicked,  else  existence  on  earth 
would  not  be  desirable.  Scenes  of  violence  and  blood, 
deeds  of  outrage  and  atrocity,  words  of  hatred  and 
blasphemy,  aud  looks  of  fierceness  and  terror  would 
appal  us  every  hour,  but  that  God  lays  his  almighty 
hand  upon  the  hearts  of  men  and  commands  them  to 
be  still.  Unrestrained,  every  heart  would  show  its 
possessor  a  monster  of  wickedness.  Passions,  which 
now  lie  smothered,  would,  if  let  loose,  rage  and  sweep 
every  thing  before  them.  Natural  affection,  the  voice 
of  conscience,  public  opinion,  regard  to  reputation, 
and  fear  of  the  law,  are  happily  employed  by  provi- 
dence to  hold  men  back.  Even  in  this  life  many  a 
poor  sinner  has  been  affrighted  at  the  lengths  which 
he  had  gone  in  crime  and  debasement,  and  has  cried 
out  in  sore  amazement:  "And  have  I  come  to  this?" 
In  the  next  world  surprise  awaits  all  the  impenitent. 
"When  they  shall  say,  Peace  and  safety;  then  sudden 
destruction  cometh  upon  them,  as  travail  upon  a  wo- 


96  JEHOVAH-JIREH. 

man  with  child;  and  they  shall  not  escape."  1  Thess. 
v.  3. 

All  men  should  especially  beware  of  covetousness. 
"The  love  of  money  is  the  root  of  all  evil:  which 
while  some  coveted  after,  they  have  erred  from  the 
faith,  and  pierced  themselves  through  with  many  sor- 
rows." 1  Tim.  vi.  10.  Of  the  truth  of  this  teaching 
Judas  was  a  fearful  witness.  No  tongue,  no  pen  can 
describe  the  sorrows  which  rolled  over  his  soul. 
When  men  are  eagerly  heaping  up  riches,  they  are 
doing  work  for  bitter  repentance  in  this  world,  or  in 
that  which  is  to  come.  Even  on  earth  "the  covetous 
man  heaps  up  riches,  not  to  enjoy  them,  but  to  have 
them ;  and  starves  himself  in  the  midst  of  plenty ;  and 
most  unnaturally  cheats  and  robs  himself  of  that  which 
is  his  own ;  and  makes  a  hard  shift  to  be  as  poor  and  mi- 
serable with  a  great  estate  as  any  man  can  be  without  it." 
Nor  can  he  divine  who  shall  be  the  gainer  by  all  his 
toils.  "He  heapeth  up  riches,  and  knoweth  not  who 
shall  gather  them."  Ps.  xxxix.  6.  God  has  specially  set 
himself  to  punish  covetousness.  It  is  idolatry.  It  is 
as  true  of  this  sin  as  of  drunkenness,  that  in  the  end  it 
biteth  like  the  serpent,  and  stingeth  like  the  adder. 

Did  men  but  know  how  bitter  would  be  the  end  of 
transgression,  they  would  at  least  pause  before  they 
plunge  into  all  evil.  Seneca  said:  "Malice  drinks 
half  its  own  poison."     The  same  is  true  of  all  evil 


JUDAS   ISCARIOT.  97 

passions.  The  madness  of  men  in  rebelling  against 
God  is  beyond  a  parallel  in  human  history.  They  de- 
light in  iniquity,  they  roll  it  as  a  sweet  morsel  under 
their  tongue,  they  risk  all  for  it,  and  they  lose  all  by 
it.  Their  hearts  are  fully  set  in  them  to  do  evil. 
Oh!  that  men  would  hear  the  warning  words  of 
Richard  Baxter :  "  Use  sin  as  it  will  use  you ;  spare  it 
not,  for  it  will  not  spare  you ;  it  is  your  murderer  and 
the  murderer  of  the  world.  Use  it,  therefore,  as  a 
murderer  should  be  used.  Kill  it  before  it  kills  you; 
and  though  it  kill  your  bodies,  it  shall  not  be  able  to 
kill  your  souls;  and  though  it  bring  you  to  the  grave, 
as  it  did  your  Head,  it  shall  not  be  able  to  keep  you 
there."  James  says :  "Sin,  when  it  is  finished,  bringeth 
forth  death."  James  i.  15.  Yet  no  man,  without  the 
grace  of  God,  sees  the  evil  of  sin  till  it  is  too  late. 
Folly  is  bound  up  in  the  soul  of  man,  till  God  drives 
it  away  by  the  beams  of  the  Sun  of  Righteousness. 

In  Judas'  pretended  regard  for  the  poor,  we  see 
what  foul  wickedness  may  be  covered  with  the  most 
plausible  pretences.  The  same  thing  is  seen  in  every 
age.  By  false  names  every  virtue  is  depressed  and 
every  vice  exalted.  Pascal  says :  "  One  of  the  greatest 
artifices  the  devil  uses  to  engage  men  in  vice  and  de- 
bauchery is  to  fasten  the  names  of  contempt  on  certain 
virtues,  and  thus  to  fill  weak  souls  with  a  foolish  fear 
of  passing  for  scrupulous  should  they  desire  to  put 


98  jEiiovAii-jiRKir. 

them  in  practice."  The  man  who  beggars  widows  and 
orphans,  and  holds  back  the  wages  of  the  hireling,  and 
lives  by  the  distresses  he  brings  on  others,  would  fain 
persuade  himself  and  his  neighbors  that  he  is  prudent. 
Indeed,  any  pretext  will  satisfy  a  blind,  stupid  con- 
science. The  great  concern  of  the  masses  is  to  justify 
themselves  before  men.  They  little  regard  the  tribu- 
nal of  God.  Yet  the  investigations  of  the  last  day 
will  tear  off  all  false  pretences,  and  sweep  away  every 
refuge  of  lies. 

Nor  should  we  forget  that  character  may  as  well  be 
learned  from  small  as  from  great  things.  Judas'  petty 
larceny  was  as  good  an  index  to  his  character  as  his 
treason.  A  straw  will  show  which  way  the  wind  blows. 
Human  character  is  not  made  up  of  a  few  great  acts, 
but  of  a  multitude  of  little  things.  E very-day  conduct 
shows  the  man.  Great  events,  in  which  we  are  actors, 
will  fearfully  expose  us,  if  in  small  affairs  we  are 
unable  to  behave  well.  The  failure  of  our  virtue  on 
great  occasions  is  but  an  announcement  to  the  world 
that  we  have  been  habitually  coining  short  in  our  more 
private  behaviour. 

It  is  also  manifest  that  bad  men  may  for  a  long  time 
appear  well.  To  do  so  may  cost  them  trouble,  but 
may  still  be  practicable.  Through  life  they  may  have 
such  a  fear  of  exposure,  and  be  so  studious  of  appear- 
ances, as  to  deceive  all  around  them.     Even  suspicion 


JUDAS    ISCARIOT.  99 

may  not  soil  their  fair  name,  and  yet  they  may  be  in 
the  gall  of  bitterness.  Eschewing  the  vices  of  the 
debauched,  they  may  practice  the  sins  of  devils.  It  is 
true  that  this  class  of  transgressors  have  a  hard  task. 
They  are  always  like  one  who  has  a  rent  in  his  gar- 
ment, which  he  finds  difficult  to  conceal.  Truth  is 
one  and  simple.  Falsehood  is  multiform  and  complex. 
An  honest  blunderer  is  to  be  preferred  before  the  most 
cunning  knave  on  earth.  A  life  of  deception  is  full 
of  hardship  and  uncertainty;  and  at  its  close,  when 
amendment  is  impossible,  the  truth  comes  out,  and  in 
a  moment  damnation  flashes  in  the  face,  and  the  poor 
soul  enters  on  an  existence  full  of  misery.  When  God 
tears  away  the  mask,  disguise  is  no  longer  possible. 

And  yet  bad  men  might  know  the  truth  concerning 
themselves  if  they  did  not  hate  it.  Judas  well  knew 
his  own  theft,  yet  he  refused  to  consider  it  a  sin  to  be 
repented  of.  He  had  before  his  mind  the  clear  evi- 
dence of  his  own  hypocrisy,  but  he  was  not  disposed 
to  give  it  its  just  weight.  He  hated  the  light,  and  did 
not  come  to  the  light,  lest  his  deeds  should  be  reproved. 
When  will  men  learn  that  concealment  is  not  inno- 
cence? We  may  hide  our  sins  from  our  own  eyes, 
but  until  God  easts  them  all  behind  his  back  they  may 
rise  up  at  any  moment  and  overwhelm  us.  If  men 
were  not  as  unwise  as  they  are  wicked,  they  would  not 
go  to  the  bar  of  God  with  a  lie  in  their  right  hand. 


100  JEnOVAH-JIREII. 

How  small  a  temptation  to  sin  will  at  last  prevail 
over  a  vicious  mind.  For  less  than  twenty  dollars, 
Judas  sold  his  Lord  and  Master.  Those  temptations 
commonly  esteemed  great  are  not  the  most  sure  to 
prevail.  The  ribaldry  of  the  Philistines  did  not  move 
Samson  from  his  fidelity;  but  the  blandishments  of 
Delilah  overcame  him.  Esau  sold  his  birthright  for 
a  mess  of  pottage.  Many  a  man  consents  to  lose  a 
friend  for  his  wit,  yea,  to  lose  his  soul  for  a  quibble. 
Men  may  sin  until  the  mere  force  of  habit,  without  any 
apparent  inducement,  seems  sufficient  to  impel  them 
to  great  enormities. 

Nothing  prepares  a  man  for  destruction  faster  than 
hypocrisy  or  formality  in  actions  of  a  religious  nature. 
The  three  years  which  Judas  spent  in  the  family  of 
our  Lord  probably  exceeded  all  the  rest  of  his  life  in 
ripening  him  for  destruction.  So  many,  so  solemn,  so 
impressive  truths  were  presented  to  his  mind,  that  he 
must  have  become  very  rapidly  hardened.  '  "  I  have 
peace-offerings  with  me ;  this  day  have  I  paid  my 
vows,"  Prov.  vii.  14,  said  one  who  was  now  ready  for 
the  worst  deeds.  The  reason  why,  other  things  being 
equal,  apostates  are  so  much  more  wicked  than  others, 
is  that  they  have  learned  how  to  resist  all  good  influ- 
ences. They  have  tried  the  remedy,  but  first  learned 
to  render  it  ineffectual. 

It  is  a  small  matter  to  be  judged  of  man's  judgment. 


JUDAS    ISCARIOT.  101 

The  judgment  of  God,  it  shall  stand ;  it  is  righteous, 
it  is  always  according  to  truth.  Man  judges  of  the 
heart  by  appearances.  God  judges  of  appearances  by 
the  heart,  and  he  judges  of  the  heart  by  itself.  The 
tribunal,  from  which  there  lies  no  appeal,  will  reverse 
a  vast  number  of  the  decisions  made  by  the  tribunals 
of  earth.  Public  opinion  often  errs.  Individual 
judgments  are  as  often  erroneous.  If  men  condemn 
and  God  approves,  all  is  well.  But  if  men  acquit  and 
God  condemns,  all  is  lost.  He  that  judgeth  us  is  the 
Lord. 

The  history  of  Judas  shows  us  how  man  will  cling 
to  false  hopes.  Hypocrites  hold  fast  their  delusive 
expectations  with  the  utmost  tenacity.  There  is  no 
evidence  that  during  years  of  hypocrisy  Judas  ever 
seriously  doubted  his  own  piety.  There  were  many 
sure  marks,  indeed,  against  him ;  but  what  cares  any 
hypocrite  for  evidence?  His  own  blind  confidence  is 
to  him  more  powerful  than  all  the  truths  of  God's 
word.  Because  he  is  determined  to  believe  his  state 
good,  nothing  will  convince  him  to  the  contrary. 

We  have  a  full  refutation  of  the  objection  made  to  a 
connection  with  the  visible  church,  because  there  are 
wicked  men  in  her  communion.  The  apostles  certainly 
knew  that  among  them  was  one  bad  man ;  but  they 
did  not  therefore  renounce  their  portion  among  Christ's 
confessed  friends.     And   Christ   himself  held    inter- 

9* 


102  JEHOVAH-JIRKH. 

course  with  Judas  just  as  if  he  were  all  he  professed  to 
be.  So  that  if  one  certainly  knew  another  to  be  an 
enemy  of  God,  and  yet  could  not  prove  it  to  the  satis- 
faction of  impartial  church  authorities,  this  should  not 
debar  him  from  the  Lord's  table.  If  dogs  will  some- 
times get  the  children's  bread,  that  is  no  reason  why  a 
table  should  not  be  spread  for  the  children. 

In  all  our  dealings  with  men,  it  is  better  to  be  some- 
times imposed  on,  than  to  be  of  a  suspicious  temper. 
"With  what  judgment  ye  judge,  ye  shall  be  judged." 
Sometimes  we  must  put  ourselves  in  the  power  of 
others.  To  suspect  every  man  will  make  us  unhappy, 
and  commonly  prove  us  to  be  unworthy  of  confidence 
ourselves.  Even  a  wise  man  of  the  world  once  said  : 
"Always  to  think  the  worst,  I  have  ever  found  to  be 
the  mark  of  a  mean  spirit  and  a  base  soul." 

How  difficult  it  is  to  bring  home  truth  to  the  deceit- 
ful heart  of  man.  Hypocrites  are  slow  to  improve 
close,  discriminating  preaching.  They  desire  not  to 
look  into  their  real  characters.  It  was  not  until  all 
the  rest  had  inquired  whether  Christ  referred  to  them 
in  foretelling  his  betrayal,  that  Judas  said  :  "  Lord,  is 
it  I?"  Thorough,  impartial,  frequent  self-examina- 
tion is  not  the  characteristic  of  any  who  are  at  heart 
unsound.  In  fact  the  reluctance  of  some  to  this  duty 
is  sad  evidence  against  them.  It  costs  them  too  much. 
Aversion  to  close,  searching  sermons  is  a  bad  mark  in 


JUDAS    ISCARIOT.  103 

any  man's  character.  Such  preaching  often  afflicts  the 
righteous  more  than  the  wicked,  though  the  latter  are 
the  most  apt  to  be  offended.  When  Christ  had  ex- 
posed the  miserable  hypocrisy  of  many  who  followed 
him,  it  is  said :  "  From  that  time  many  of  his  disciples 
went  back,  and  walked  no  more  with  him."  John  vi. 
66.  They  could  not  endure  the  truth.  Yet  Judas 
smothered  up  his  feelings,  and  bore  it  all.  He  cared 
not  so  much  for  his  feelings.  He  went  after  his  covet- 
ousness. 

Nor  could  one  do  a  wiser  thing  than  to  inquire 
whether  he, has  better  evidence  of  piety  than  the  great 
traitor  had  during  his  apostleship.  Judas  could  heal 
the  sick,  raise  the  dead,  and  cast  out  devils.  He  was 
first  a  disciple,  and  then  an  apostle  of  our  Lord.  He 
often  heard  Christ  preach.  He  held  the  only  office  of 
trust  among  the  apostles.  His  reputation  for  piety 
stood  as  fair  as  any  man's.  His  persuasion  of  his  good 
state  seems  to  have  been  so  firm,  that  he  hardly  felt 
inclined  to  look  into  the  grounds  of  his  hopes.  He 
was  not  a  drunkard,  nor  a  swearer.  He  was  not  a 
captious  hearer  of  the  Gospel.  Without  a  murmur  he 
bore  all  the  fatigue  of  his  apostolic  mission.  He  was 
not  an  envious  man  beyond  others.  He  was  not  a 
slanderer,  a  reviler,  a  backbiter,  a  whisperer.  He  dis- 
played no  inordinate  ambition.  He  was  not  a  brawler, 
nor  a  violent  and  outrageous  man.     And  yet  he  was 


104  JEHOVAII-JIIIEII. 

not  a  child  of  God.  Mere  negative  goodness,  mere 
freedom  from  open  vice,  proves  no  man  an  heir  of 
glory.  It  is  true  there  was  sufficient  evidence  against 
Judas,  but  he  willingly  overlooked  that.  If  many 
men  had  as  good  evidence  against  their  enemies  or 
their  neighbors,  as  they  have  against  themselves,  they 
would  speedily  pronounce  them  hypocrites. 

The  case  of  Judas  discloses  the  uselessness  of  that 
sorrow  of  the  world  which  works  death,  has  no  hope 
in  it,  and  drives  the  soul  to  madness.  It  is  not  despe- 
ration, but  penitence,  that  God  requires.  Regrets 
without  hatred  of  sin  are  useless,  both  on  earth  and  in 
hell.  They  avail  nothing  in  time,  nothing  in  eternity. 
When  it  is  said  Judas  repented,  the  word  translated, 
repented,  is  not  the  word  used  by  inspired  writers  to 
express  godly  sorrow,  or  saving  repentance.  There  is 
much  sorrow  that  does  but  prepare  men  for  other  and 
more  dreadful  deeds. 

God's  judgments  are  still  abroad  in  the  earth.  Of 
all  judgments,  those  which  are  spiritual  should  most 
alarm  us.  To  have  eyes  and  not  see,  to  have  ears  and 
not  hear,  to  have  hearts  and  not  understand,  to  hold 
the  truth  in  unrighteousness,  to  be  forsaken  of  God,  to 
be  given  over  to  believe  a  lie — these  are  among  the 
direst  curses  that  fall  on  men  in  this  world :  and  they 
are  sure  forerunners  of  God's  sorest  plagues  in  the 
world  to  come.     And  how  fearful  must  it  be  to  fall 


JUDAS   ISCARIOT.  105 

into  the  hands  of  the  living  God,  when  on  earth  a  drop 
of  his  wrath  will  make  men  choose  hanging  rather  than 
life.  And  how  dismal  must  be  the  prospects  of  all 
who  die  in  their  sins,  when  they  shall  have  for  their 
companions  Judas  and  all  evil-minded  men,  the  devil 
and  his  angels.  The  society  of  the  damned  is  good 
ground  of  earnestness  in  fleeing  from  the  wrath  to 
come. 

The  doctrine  of  universal  salvation  has  no  counte- 
nance in  Scripture.  It  is  disproven  by  many  express 
declarations,  and  by  many  fair  and  necessary  infer- 
ences. It  is  disproven  by  the  case  of  Judas.  If,  after 
many  thousand  years  of  suffering,  he  shall  rise  to  ever- 
lasting happiness  in  the  skies,  it  will  be  good  for  him 
that  he  was  born.  Eternal  happiness  far  outweighs 
all  temporal  suffering,  however  protracted.  Any  exist- 
ence which  terminates  in  eternal  glory  will  prove  a 
blessing  beyond  all  computation.  All  temporal  suffer- 
ing can  be  gauged.  But  who  can  fathom  the  sea  of 
love,  the  ocean  of  bliss,  made  sure  to  all  believers? 
And  eternal  misery  is  as  dreadful  as  eternal  glory  is 
delightful.  Oh  !  how  fearful  must  be  the  doom  of  the 
incorrigibly  wicked,  when  in  their  case  existence  itself 
ceases  to  be  desirable,  or  even  tolerable !  It  is  true  of 
every  one  who  dies  without  repentance  toward  God, 
and  faith  in  our  Lord  Jesus  Christ,  that  it  had  been 

GOOD  FOE  THAT  MAN  IF  HE  HAD  NOT  BEEN  BORN. 

E« 


106  JEHOVAH-JIREH. 


CHAPTER  IX. 

god's  providence  is  often  mysterious. 

f3ROVIDENCE  is  a  greater  mystery  than  revela- 
-*-  tion.  The  state  of  the  world  is  more  humiliating 
to  our  reason  than  the  doctrines  of  the  gospel.  A  re- 
flecting Christian  sees  more  to  excite  his  astonishment, 
and  to  exercise  his  faith,  in  the  state  of  things  between 
Temple  Bar  and  Saint  Paul's,  than  in  what  he  reads 
from  Genesis  to  Revelation.  Cecil. 

As  the  dealings  of  very  wise  men  sometimes  are 
founded  on  maxims,  and  admit  justifications,  not  ob- 
vious or  penetrable  by  vulgar  conceit;  so  may  God  act 
according  to  rules  of  wisdom  and  justice,  which  it  may 
be  quite  impossible  by  our  faculties  to  apprehend,  or 
with  our  means  to  descry.  Barrow. 

There  is,  and  ever  was  somewhat,  very  much,  in 
God's  providential  administration  of  the  things  of  this 
world,  and  the  concernments  of  the  sons  of  men 
therein,  which  the  most  improved  reason  of  men  can- 


MYSTERIES    OF    PROVIDENCE.  107 

not  reach  unto,  and  which  is  contrary  to  all  that  is  in 
us,  as  merely  men.  John  Owen. 

The  book  of  Providence  is  inextricable  and  unintel- 
ligible to  the  wisest  of  men  who  are  not  governed  by 
the  word  of  God.  But  when  the  principles  of  Scrip- 
ture are  admitted  and  understood,  they  throw  a  pleas- 
ing light  upon  the  study  of  Divine  Providence,  and 
at  the  same  time  are  confirmed  and  illustrated  by  it. 

John  Newton. 

As  the  heavens  are  higher  than  the  earth,  so  are 
my  ways  higher  than  your  ways,  and  my  thoughts 
than  your  thoughts.  Jehovah. 

No  subject  has  more  perplexed  good  men  than  the 
dark  aspects  of  Providence.  Jeremiah  was  humble  and 
very  tender-hearted,  yet  he  says :  "  Righteous  art  thou, 
O  Lord,  when  I  plead  with  thee:  yet  let  me  talk  with 
thee  of  thy  judgments:  Wherefore  doth  the  way  of  the 
wicked  prosper?  wherefore  are  all  they  happy  that 
deal  very  treacherously?  Thou  hast  planted  them, 
yea,  they  have  taken  root:  they  grow,  yea,  they  bring 
forth  fruit:  thou  art  near  in  their  mouth,  and  far  from 
their  reins."  This  pious,  humble  servant  of  God  was 
sore  perplexed.  Indeed  the  Scriptures  everywhere 
admit  that  God's  ways  are  unsearchable.  "Thy 
judgments  are  a  great  deep."  Ps.  xxxvi.  6.  "Thy 
way  is   in  the  sea,  and   thy  path  in  the  great  waters, 


108  JEHOVAH-JIREH. 

and  thy  footsteps  are  not  known."  Ps.  lxxvii.  19. 
"Marvellous  are  thy  works."  Ps.  cxxxix.  14.  Even 
in  heaven  itself,  glorified  ones  sing,  "Great  and  mar- 
vellous are  thy  works,  Lord  God  Almighty."  Rev. 
xv.  3.  So  that  inspiration  itself  everywhere  covers 
the  eternal  throne  with  clouds  and  darkness,  and  ad- 
mits that  acts  of  providence  are  veiled  in  mystery. 
Wonders  will  never  cease.  Heaven  is  full  of  mysteries, 
though  none  of  them  are  painful,  but  all  of  them 
glorious. 

Let  us  look  at  several  things  which  must  ever  make 
the  providence  of  God  mysterious  to  pious  men  in  this 
world. 

I.  God's  ways  of  working  are  infinitely  diversified, 
even  in  the  midst  of  a  general  uniformity.  He  saves 
or  he  destroys  in  any  way  he  pleases,  by  the  strong,  or 
by  the  weak;  by  friend  or  by  foe;  when  danger  is 
seen,  and  when  it  is  unseen.  He  sends  an  army  of 
men,  or  an  army  of  caterpillars  to  punish  a  guilty  na- 
tion. In  either  case  the  work  is  done.  He  shakes  a 
leaf,  or  sends  an  earthquake,  and  each  does  its  errand. 
God  is  confined  to  no  routine.  He  knows  and  com- 
mands all  causes,  all  agents,  all  truths,  all  errors,  all 
influences,  and  all  oppositions.  At  a  nod  he  makes 
the  great,  small ;  or  the  small,  great.  No  mortal  can 
tell  which  of  two  causes  is  the  greater,  till  he  sees 
what  God  will  make  of  them.     Men  and  causes  are 


MYSTERIES    OF    PROVIDENCE.  109 

considerable  or  contemptible  according  to  the  fiat  of 
Jehovah.  That  which  to  us  sometimes  seems  like 
confusion  is  in  fact  all  order.  The  evolutions  of  a 
vast  army,  however  perfect,  according  to  the  art  of 
war,  appear  strange  to  the  unaccustomed  eye.  In  the 
seventy-third  Psalm,  Asaph  tells  us  at  length  of  his 
deep  and  terrible  perplexity  when  looking  at  the  ways 
of  God.  Coming  to  a  knowledge  of  his  own  igno- 
rance, and  of  the  infinite  glory  of  God,  his  troubles 
vanish;  and  he  concludes  his  sorrowful  meditations 
with  the  exultant  assurance:  "Whom  have  I  in  hea- 
ven but  thee?  and  there  is  none  upon  earth  that  I  de- 
sire beside  thee.  My  flesh  and  my  heart  faileth:  but 
God  is  the  strength  of  my  heart  and  my  portion  for- 
ever." 

II.  For  many  things  in  providence  we  can  give  no 
account,  except  that  so  it  seemed  good  to  the  Judge  of 
all  the  earth.  Who  can  tell  why  bloody  Nero  was 
left  to  ruin  by  his  passions,  and  Saul  of  Tarsus,  no  less 
bloody,  was  saved?  Why  was  repentance  granted  to 
one  thief  on  the  cross,  while  the  other  died  a  blas- 
phemer? The  mercies  received  by  any  man  are 
wholly  undeserved.  No  man  merits  any  good  thing  at 
the  hand  of  his  Maker.  Yet  all  receive  many  mercies, 
and  some  are  blessed  with  all  spiritual  blessings  in 
Christ  Jesus.  On  the  other  hand,  why  is  one  man 
more  afflicted  than  another?     All  our  afflictions  are 

10 


110  JEHOVAH-JI11EII. 

deserved,  yea,  they  are  always  fewer  than  we  deserve. 
Indeed  the  wonder  is  we  suffer  so  little.  But  the 
Avhole  doctrine  of  divine  judgments  is  of  difficult  in- 
terpretation, when  we  come  to  individual  cases. 
McCosh  says:  "It  is  comparatively  seldom  that  we 
have  such  a  minute  acquaintance  with  every  event  in 
the  past  life  of  a  neighbor,  as  to  be  able  to  determine 
the  precise  end  contemplated  in  any  visitation  of  God 
towards  him.  In  some  cases,  indeed,  the  connection 
is  manifest  to  the  man's  intimate  friend,  or  to  the 
world  at  large,  as  when  intemperance  and  excess  lead 
to  poverty  and  disease,  and  cunning  leads  to  distrust, 
and  is  caught  in  the  net  which  it  laid  for  others.  In 
other  cases,  the  connection  is  only  visible  to  the  indi- 
vidual himself,  or  his  most  intimate  friends.  In  all 
cases,  it  is  easier  to  determine  the  meaning  of  the  judg- 
ments of  God  in  reference  to  ourselves,  than  in  their 
reference  to  others,  when  they  are  exposed  to  them. 
Being  ourselves  acquainted  with  all  the  incidents  of 
our  past  life,  we  may  trace  a  connection  between  deeds 
which  we  have  done,  and  trials  sent  upon  us — a  con- 
nection which  no  other  is  intended  to  perceive,  or  so 
much  as  to  suspect.  While  atfiction  can  in  no  case 
prove  the  existence  of  sin  not  otherwise  established, 
yet  it  may  be  the  means  of  leading  the  person  afflicted 
to  inquire,  whether  he  may  not  in  his  past  life  have 
committed  some  sin,  of  which  this  is  the  punishment 


MYSTERIES    OF   PROVIDENCE.  Ill 

or  cure.  Here,  as  in  many  other  cases,  the  rule  is  to 
be  strict  in  judging  ourselves  and  slow  in  judging 
others." 

III.  The  absence  of  pomp  and  parade  in  God's 
providence  has  struck  many.  How  noiseless  are  most 
of  his  doings.  When  in  spring  Jehovah  would  reani- 
mate all  nature,  bring  into  activity  myriads  of  insects, 
give  growth  to  millions  of  seeds,  and  clothe  mountains 
and  valleys  in  living  green,  it  is  all  a  silent  work, 
When  he  would  subvert  a  universal  monarchy,  long 
before  the  time  set  for  that  purpose,  he  puts  it  into  the 
heart  of  a  great  ruler  to  build  a  bridge,  and  for  that 
purpose  to  change  the  channel  of  a  river  for  a  season. 
This  is  all  done  without  signs  in  heaven,  or  war  in  the 
elements.  In  the  fulness  of  time  the  same  river  is,  by 
means  the  simplest,  diverted  from  its  channel.  Bel- 
shazzar  is  slain,  Babylon  is  a  prey  to  the  invader,  and 
a  universal  empire  is  dissolved.  Commonly  when 
God  depopulates  cities  and  kingdoms,  his  messengers 
pass  silently  along,  and  do  their  work  ere  men  are 
aware.  There  was  no  noise  of  preparation  for  the 
destruction  of  Sodom  and  Gomorrah.  The  morning 
of  their  eternal  overthrow  was  as  calm  as  any  on  which 
the  sun  had  risen  upon  them.  The  destroying  angel, 
who  slew  the  first-born  of  Egypt,  spread  his  mighty 
wings  over  the  land,  and  from  them  dropped  down 
death  on  every  habitation  of  man  and  beast.     Yet  all 


112  JEHOVAII-JIREH. 

was  quiet  as  the  grave,  till  the  wail  of  bereavement 
filled  the  land  with  terror.  God  makes  a  world  with 
less  noise  than  that  produced  by  man  when  he  makes 
a  coffin.  When  Jehovah  spread  out  the  heavens  and 
set  up  their  unshaken  pillars,  there  Avas  not  so  much 
as  the  sound  of  a  hammer.  When  on  our  best  rail- 
roads we  travel  at  the  rate  of  sixty  miles  an  hour,  the 
rumbling  noise  is  heard  afar,  the  sight  of  our  speed  is 
startling  to  every  spectator,  and  we  cannot  divest  our- 
selves of  apprehension.  But  ever  since  we  were  born 
we  have  been  riding  on  a  world  moved  by  God  at  the 
rate  of  more  than  sixty-two  thousand  miles  every  hour. 
And  yet  who  has  been  afraid  ?  Who  has  heard  any 
startling  sound  ?  This  is  the  more  wonderful  because 
the  motion  of  the  earth  is  not  simple  but  complex. 
Yet  in  the  midst  of  all  this  speed  we  can  hear  the 
chirping  of  a  bird,  or  the  dropping  of  a  pin.  But 
when  God  chooses  he  can  make  our  ears  to  tingle.  By 
the  shaking  of  a  leaf  he  can  startle  us,  or  make  us  rise 
up  with  strange  sounds.  "  The  thunder  of  his  power 
who  can  understand?"  When  he  shall  destroy  the 
world  it  shall  be  with  sounds  that  shall  awake  the 
dead.  "  The  heavens  shall  pass  away  with  a  great 
noise."  When  God  chooses  to  be  heard,  even  the 
mountains  give  ear  and  obey  his  voice.  At  his  rebuke 
he  dries  up  the  sea,  and  makes  the  river  a  wilderness. 
Yet,  ordinarily,  his  footsteps  are  not  heard,  and  his 


MYSTERIES    OE    PROVIDENCE.  113 

voice  is  but  the  silent  going  forth  of  his  almighty 
energy. 

IV.  In  his  mysterious  providence  God  also  hides 
his  works  and  ways  from  man  by  commonly  removing 
results  far  from  human  view.  In  autumn  the  hus- 
bandman scatters  his  wheat  and  buries  it  under  the 
ground.  It  dies.  Search  and  you  shall  find  it  rotten. 
The  rigors  of  a  long  winter  are  approaching.  The 
unskilled  would  say  this  sowing  of  seed  was  madness. 
It  was  casting  bread  upon  the  waters.  But  wait  till 
summer,  and  that  husbandman  shall  shout  his  harvest 
home.  What  thus  occurs  in  the  natural  world  is  a 
type  of  spiritual  things.  "They  that  sow  in  tears 
shall  reap  in  joy.  He  that  goeth  forth  and  weepeth, 
bearing  precious  seed,  shall  doubtless  come  again  with 
rejoicing,  bringing  his  sheaves  with  him."  Much  as 
the  result  is  hoped  for,  it  is  not  perceived  by  any 
mortal.  None  but  God  sees  the  end  from  the  begin- 
ning. Whom  he  would  bless  he  first  puts  to  the  test 
of  patient  waiting.  If  the  righteous  should  see  the 
happy  issue  of  all  that  befals  them,  as  it  lies  open 
before  God,  their  afflictions  would  be  no  trials.  Had 
Abraham  known  that  all  God  would  require  of  him 
would  be  to  bind  Isaac  and  lay  him  on  the  altar,  we 
never  should  have  heard  of  the  illustrious  faith  of  the 
father  of  believers.     Jacob  once  cried  out,  "  Joseph  is 

not,  and  Simeon  is  not,  and  ye  will  take  Benjamin 

10 » 


Ill  JEHOVAH-JIREH. 

away.  All  these  things  are  against  me."  He  lived 
to  see  that  all  these  things  were  for  him.  But  at  the 
time  of  his  bereavement  he  saw  not  the  blessed  end, 
and  so  his  virtue  was  severely  tested.  If  on  the  day 
of  crucifixion,  as  on  the  day  of  Pentecost,  the  disciples 
had  clearly  perceived  the  results  of  that  scene  of  terror, 
the  Shepherd  might  have  been  smitten,  but  the  sheep 
would  hardly  have  been  scattered.  And  it  is  as  true 
of  the  wicked  as  of  the  righteous  that  they  cannot 
foresee  results ;  they  cannot  tell  what  God  is  about  to 
do.  None  are  more  surprised  than  the  wicked  at  the 
conclusion  of  things  under  God's  control.  The  sinner 
inttnd<,  but  God  superintends.  The  creature  appoints, 
but  God  disappoints.  Man  proposes,  but  God  disposes. 
Lazarus  was  filled  with  wonder  to  find  himself  in 
Abraham's  bosom,  but  Dives  was  sore  amazed  to  find 
himself  in  hell.  Neither  Pharaoh,  nor  Belshazzar,  nor 
Herod,  nor  Pilate,  expected  such  results  to  themselves 
as  their  wickedness  wrought  out.  "  Sin,  when  it  is 
finished,  bringeth  forth  death."  But  the  wicked 
promise  themselves  life  in  the  midst  of  all  iniquity  and 
unbelief.  How  sorely  will  their  souls  be  vexed  when 
they  find  themselves  eternally,  hopelessly  disappointed. 
V.  God's  ways  respecting  means  are  very  remark- 
able. So  far  as  we  can  see,  he  often  works  without 
means.  Perceiving  no  causes  in  operation,  we  expect 
no  effects.     Seeing  no  disease,  we  expect  no  death. 


MYSTERIES    OF    PROVIDENCE.  115 

Not  looking  for  a  casualty,  it  finds  us  unprovided  with 
remedies,  and  we  are  ready  to  be  swallowed  up.  As 
we  begin  to  give  up  all  hope,  God  steps  in  and  relieves 
us.  When  he  chooses,  he  dispenses  with  all  means. 
He  did  so  when  he  made  the  world.  He  has  often 
done  so  since.  "  I  will  have  mercy  upon  the  house 
of  Judah,  and  will  save  them  by  the  Lord  their  God, 
and  will  not  save  them  by  bow  nor  by  sword,  nor  by 
battle,  nor  by  horses,  nor  by  horsemen."  Hos.  i.  7. 
Again,  God  often  works  by  means,  which  seem  to  us 
insignificant.  Burke :  "  The  death  of  a  man  at  a 
critical  juncture,  his  disgust,  his  retreat,  his  disgrace, 
have  brought  innumerable  evils  on  a  whole  nation. 
A  common  soldier,  a  child,  a  girl  at  the  door  of  an 
inn,  have  changed  the  face  of  fortune,  and  almost  the 
face  of  nature."  Wellington  :  "  The  stumbling  of  a 
horse  may  decide  the  issue  of  a  battle,  and  so  the  des- 
tinies of  an  empire."  Will  God  save  Rome  from 
pillage?  It  shall  be  done  by  the  cackling  of  geese. 
Has  a  man's  appointed  time  upon  earth  expired  ?  The 
sting  of  a  bee,  the  scratch  of  a  pin,  a  crumb  of  bread, 
or  a  vernal  zephyr  shall  be  the  means  of  his  death. 
Will  God  prolong  the  life  of  Hezekiah  ?  A  lump  of 
figs  shall  have  healing  efficacy.  Will  he  raise  up  a 
wonderful  nation?  It  shall  be  from  a  man,  whose 
body  was  dead,  he  being  about  an  hundred  years  old, 
and  the  womb  of  his  wife  dead  also.  Rom.  iv.  19.    More- 


116  JEHOVAH-JIREH. 

over  God  often  works  contrary  to  means.  How  much 
malpractice  in  medicine  does  he  provide  against,  and 
thus  restore  the  patient !  How  many  blunders  in  his 
ministers  does  he  overrule  for  good !  Christ  would 
give  sight  to  a  blind  man.  He  makes  clay,  puts  it  on 
his  eyes  as  if  to  make  him  more  blind,  but  he  is  healed. 
A  terrible  fall  dislocates  a  joint.  The  bone  is  not  put 
fairly  back  into  its  place.  Years  of  lameness  and  suf- 
fering succeed.  A  second  fall,  worse  than  the  first, 
jars  the  frame,  jeopards  life,  but  restores  the  bone  to 
its  socket,  and  soon  the  man  walks  and  leaps  and 
praises  God.  By  death,  God  destroyed  him  that  had 
the  power  of  death.  God  often  works  contrary  to  the 
natural  tendency  of  means. 

VI.  God  also  employs  such  instruments  as  greatly 
confound  us.  Our  ignorance  and  unbelief  would 
choose  those  whom  God  rejects,  and  reject  those  whom 
he  selects.  Will  he  cure  Naaman's  leprosy?  A  little 
captive  maid  shall  tell  him  of  the  prophet  of  the  Lord. 
Will  he  lead  forth  Israel  from  Egyptian  bondage? 
That  little  infant  in  a  basket  among  the  rushes,  by 
edict  doomed  to  death  as  soon  as  born,  shall  be  the 
deliverer.  Will  he  make  Joseph  premier  of  Egypt? 
His  brethren  envy  and  sell  him,  the  Ishmaelites  carry 
him  far  from  all  loved  ones,  Potiphar  imprisons  him, 
the  iron  enters  into  his  flesh;  yet  in  God's  provi- 
dence every  step  is  onward.     How   often   are  those 


MYSTERIES    OF   PROVIDENCE.  117 

whom  we  never  befriended  made  to  minister  to  our 
aid  and  comfort!  Must  God's  people  be  brought  out 
of  Babylon?  Cyrus  shall  send  forth  the  binding  de- 
cree. This  worshipper  of  the  sun  deals  as  tenderly 
with  God's  people  as  a  nurse  with  her  child.  It 
would  not  have  been  more  wonderful  to  see  the  wolf 
nourishing  and  protecting  the  lamb  and  the  kid. 
Who  would  have  supposed  that  God  would  choose  a 
raven  to  feed  Elijah,  the  boy  Samuel  to  bear  heavy 
tidings  to  Eli,  or  the  youth  Jeremiah  to  pull  down, 
destroy  and  build  up  kingdoms?  God  would  exalt 
his  Son  and  give  him  a  name,  which  is  above  every 
name.  He  is  made  flesh,  born  in  a  manger,  is  subject 
to  his  parents,  is  tempted,  mocked,  spit  upon,  betrayed, 
denied,  condemned,  crucified,  dead  and  buried,  yet  all 
ends  in  his  exaltation.  He,  who  made  swaddling 
bands  for  the  sea,  was  laid  in  swaddling  clothes,  that 
he  might  be  the  first-born  among  many  brethren.  By 
falling  he  arose  above  all  his  enemies,  above  all  the 
creatures  of  God. 

Will  God  regenerate  a  world  ?  It  shall  not  be  done 
by  the  ministry  of  angels,  but  to  the  poor,  condemned, 
and  dying,  the  riches  of  his  mercy  shall  be  borne  in 
earthen  vessels.  Will  God  subdue  the  world  to 
knowledge,  to  peace  and  righteousness?  Humble 
men  shall  be  his  ambassadors.  Will  he  make  of  his 
people  a  glorious  church?     "Not   many   wise   men 


118  JEIIOVAII-JIREH. 

after  the  flesh,  not  many  mighty,  not  many  noble  are 
called:  but  God  hath  chosen  the  foolish  things  of  the 
world  to  confound  the  wise;  and  God  hath  chosen  the 
weak  things  of  the  world  to  confound  the  things  that 
are  mighty:  and  base  things  of  the  world,  and  things 
which  are  depised,  hath  God  chosen,  yea,  and  things 
which  are  not,   to  bring  to   nought  things  that  are, 
that  no  flesh  should  glory  in  his  presence."     Look  at 
that  good  man   surrounded  by  an  infuriated  throng. 
Each  one  gnashes  with   his  teeth  and  is  keen  for  his 
prey.     At  the  giving  of  the  signal,  stone  follows  stone. 
Gash  after  gash  is  made  on  the  person  of  the  pious 
sufferer.     The  blood  streams  from  his  head  and  body. 
Hard  by  him  stands  a  small  young  man,  drinking  in 
with  malignant  joy  the  groans  that  fall  from  the  mar- 
tyr's lips.     Like  a  young  tiger,  hitherto  fed  on  milk, 
but  now  tasting  blood,  he  becomes  furious  against  all 
who   call  on  the  name  of  Jesus.     He  breathes  out 
threatenings  and  slaughter.     He  sheds  innocent  blood 
without  remorse  and  without  cessation.     Who  would 
believe  that  this  persecutor  was  the  chosen  of  God, 
and  should  yet,  with  unparalleled  zeal  and  incredible 
success,  preach  Jesus,  call  sinners  to  repentance,  and 
give  joy  and  courage  to  the  trembling  disciples?     Yet 
such  was  God's  plan,  and  it  was  all  executed.     God 
is    a    sovereign.       His    counsel    shall    stand.       He 
will  do  all  his  pleasure.     He  rejected  all  the  seven 


MYSTERIES   OF   PROVIDENCE.  119 

elder  sons  of  Jesse,  and  chose  the  little  boy,  David, 
who  had  been  left  with  the  sheep,  and  made  him  king 
of  his  people,  and  the  sweet  singer  of  Israel.  "Man 
looketh  on  the  outward  appearance,  but  the  Lord 
looketh  on  the  heart."  Most  of  the  great,  useful,  and 
honored  men  of  the  next  generation  are  now  poor  boys, 
unnoticed  by  the  proud,  buffetting  difficulties,  and 
forming  vigorous  characters  under  the  influence  of  ne- 
glect and  adversity.  And  M.  Henry  says:  "The 
most  splendid  women  the  world  ever  saw  have  been 
those  who  were  most  familiar  with  toil  and  care." 

VII.  We  often  tremble  to  see  God  pursuing  a 
course  which,  to  our  short  sight,  seems  quite  contrary 
to  the  end  to  be  gained.  This  is  for  two  purposes. 
The  first  is  to  humble  us  and  thus  prepare  us  for  the 
reception  of  his  great  blessings.  The  other  is  to  prove 
that  "besides  him  there  is  no  Saviour."  When 
mountains  and  waters  and  cruel  Egyptians  hedged  in 
the  Israelites  on  every  side,  and  it  was  manifest  that 
"in  vain  was  the  help  of  man,"  then  came  the  word, 
"Stand  still  and  see  the  salvation  of  God,"  and  the  sea 
was  cleft  in  twain,  and  its  waves  became  walls.  "In 
the  mount  it  shall  be  seen"  is  for  a  saying  in  Israel. 
Even  the  gospel  was  not  sent  till  men  had  racked  their 
inventions,  and  were  at  their  wit's  end.  "After  that 
the  world,  by  wisdom,  knew  not  God,  it  pleased  God, 
by  the  foolishness  of  preaching,  to  save  them  that  be- 


120  JEHOVAH-JIREH. 

lieve."  Every  thing  in  its  order.  When .  wit  has 
shown  its  weakness,  then  God's  word  comes  in,  and 
speaks  wisdom.  When  human  powers  fall  prostrate, 
divine  energy  produces  the  desired  results. 


MYSTERIES    OE    PROVIDENCE.  121 


CHAPTER  X. 

MYSTERIES   OF  PROVIDENCE — CONTINUED. 

rilHE  mysteries  of  providence  are  very  vast.     No 
-*-  created  mind  can  fathom  them.     Let  us  dwell  on 
the   subject   a   little    further,    in    the    order   already 
observed. 

VIII.  Men  are  so  ignorant  of  their  own  hearts  that 
they  are  incapable  of  determining  what  is  best  for 
them.  Even  regenerate  men  are  but  partially  sancti- 
fied and  enlightened.  But  God  searches  the  heart. 
He  understands  our  whole  case.  He  knows  what  is 
most  for  our  good.  He  sees  our  strong  corruptions 
and  sad  deficiencies.  When,  in  mercy  to  the  creature, 
he  comes  to  heal  his  spiritual  maladies,  he  does  not 
take  counsel  of  human  error  and  passion.  It  is  right, 
it  is  best  that  he  should  act  according  to  the  wisdom 
which  is  infallible.  He  employs  the  requisite  reme- 
dies. Often  they  are  distasteful  to  flesh  and  blood. 
Sometimes  they  are  frightful  to  contemplate  and  terrible 
to  endure.  Then  man,  in  his  ignorance,  too  often 
says,  "  If  God  loved  me  he  would  not  give  me  so  bitter 

11  F 


122  JEIIOVAII-JIKEH. 

a  cup  to  drink."  But  this  is  man's  folly.  Shall  not 
the  Judge  of  all  the  earth  do  right?  Shall  human 
weakness  control  divine  power?  Shall  finite  know- 
ledge prescribe  to  omniscience  ?  It  is  the  height  of 
wickedness  for  a  worm  of  the  dust  to  revise  the  de- 
cisions, or  rejudge  the  justice  of  the  Almighty.  We 
should  expect  God  to  deal  with  us,  in  a  way  incom- 
prehensible, if  we  did  but  remember  how  low,  sordid, 
and  narrow  are  our  views  and  plans,  and  how  holy, 
glorious,  and  eternal  are  his  purposes  and  designs. 
We  are  quite  prone  to  magnify  both  the  good  and  evil 
things  of  time  to  the  disparagement  of  those  of  eternity. 
But  when  God  crosses,  afflicts,  and  mortifies  us,  he 
makes  us  look  at  the  things  which  are  unseen  and 
eternal.  If  he  racks  this  body  with  pain,  it  is  that  we 
may  think  of  our  house,  not  made  with  hands,  eternal, 
and  in  the  heavens.  The  shaking  of  this  clay  taber- 
nacle forces  upon  us  the  recollection  that  this  is  not 
our  rest,  and  that  we  ought  to  be  seeking  a  heavenly 
country.  If  the  best  man  on  earth  had  his  own  way 
without  divine  guidance,  he  would  soon  be  in  full 
march  towards  destruction.  And  how  kind  is  God  in 
wisely  and  mercifully  deciding  so  many  things  for  us. 
The  man  who  fears  God  and  loves  his  little  daughter, 
would  esteem  it  a  greater  affliction  to  be  called  on  to 
say  when  his  child  should  be  sick,  than  he  now  finds 
it  to  nurse  her  through  weeks  of  disease,  close  her 


MYSTERIES    OF    PROVIDENCE.  123 

eyes  in  death,  and  then  carry  her  to  the  grave.  God 
very  mercifully  bears  the  heaviest  part  of  all  our  trials, 
by  marking  out  our  course  for  us.  God  is  governor. 
We  are  servants.  To  us  belong  obedience,  submission, 
acquiescence.  It  is  not  ours  to  guide,  to  decide  what 
is  best,  to  rule  the  world,  to  shape  the  course  of  events. 

IX.  Another  thing  in  providence  is  very  remark- 
able. It  is  the  fact  that  God  so  strangely  upholds  his 
people,  and  keeps  them  from  falling  into  sin.  How 
often  are  their  feet  ready  to  slip,  and  yet  how  com- 
monly are  they  upheld.  The  wonder  is  that  they  do 
not  fall  every  day.  But  the  promise  even  concerning 
the  weak  among  them  is  that  they  shall  be  holden  up, 
for  God  is  able  to  make  them  stand.  True,  his  grace 
is  secretly  supplied,  and  that  is  their  support.  But 
his  providence  often  hedges  them  about,  surrounds 
them  with  motives  to  right  conduct,  sends  seasonable 
hints  and  warnings,  points  out  the  wretchedness  of 
transgression,  and  so  holds  them  up.  "The  deliver- 
ances of  God's  people,"  says  Flftvel,  "are  often  as 
remote  from  their  expectations  as  from  the  designs  of 
their  enemies." 

X.  To  some  God's  providence  is  full  of  mystery, 
because  at  times  he  works  s»'  slowly,  and  then  again 
he  works  so  rapidly.  Somejfmes  he  takes  scores  and 
even  hundreds  of  years  to  eflsct  a  purpose.  Again  he 
cuts  short  the  work  in  rigMeousness.     From  the  day 


124  JEIIOVAH-JIREH. 

that  Joseph  is  sold  to  the  Ishmaelites  till  he  and  his 
brethren  are  reconciled  are  four  and  twenty  long  years, 
while  in  less  than  twenty-four  hours,  Daniel  is  deliv- 
ered from  the  lions'  den  and  from  the  fearful  con- 
spiracy against  him.  The  Babylonish  captivity  lasts 
seventy  years,  and  yet  probably  in  less  than  seventy 
minutes,  Shadrach,  Meshach  and  Abednego  are  brought 
out  of  the  burning  fiery  furnace  unhurt.  "  My  times 
are  with  thee,  O  God."  God  takes  his  own  time  and 
is  never  in  a  hurry,  and  is  never  slack  as  some  men 
account  these  things.  One  day  is  with  the  Lord  as  a 
thousand  years  and  a  thousand  years  as  one  day. 

XI.  Hardly  anything  in  Providence  is  more  incom- 
prehensible than  the  lengths  to  which  God  often  per- 
mits men  to  go  in  the  way  of  transgression  before  he 
brings  them  to  a  saving  knowledge  of  Christ  Jesus. 
Yonder  goes  a  funeral  procession.  A  large  and  re- 
spectable church  is  burying  one  of  its  most  valued 
members.  He  has  lately  departed  this  life  in  the 
triumphs  of  faith.  His  death  was  preceded  by  months 
of  painful  sickness,  which  was  borne  with  sweet  sub- 
mission to  God's  will.  This  sickness  was  preceded  by 
more  than  a  dozen  years  of  close,  humble  walking  with 
God,  as  the  fruit  of  a  clear  conversion.  But  that  con- 
version was  preceded  by  more  than  a  dozen  years  of 
shocking  intemperance  and  profaneness,  during  which 
promises  were  made,  pledges  given,  and  oaths  taken 


MYSTERIES   OF   PROVIDENCE.  125 

that  the  cup  of  poison  should  be  lakl  aside,  but  all  in 
vain.  A  voyage  to  sea  was  alike  ineffectual.  So  des- 
perate was  that  man's  state  of  mind  that  he  often  said, 
"  If  I  could  see  the  world  wrapped  in  flames,  I  should 
clap  my  hands  for  joy."  At  length  he  determined  on 
self-destruction.  The  deadly  poison  is  procured.  The 
phial  is  emptied,  but  the  stomach  refuses  to  retain  it. 
Life  is  prolonged.  At  last  he  resolves  to  pray  for 
strength  to  overcome  his  dreadful  sin.  His  prayer  is 
heard.  This  leads  him  to  pray  for  other  things.  The 
result  is  his  salvation.  Nor  was  this  a  solitary  case. 
Some  of  the  converted  members  of  the  church  at 
Corinth  had  been  fornicators,  or  idolaters,  or  adult- 
erers, or  effeminate,  or  abusers  of  themselves  with 
mankind,  or  thieves,  or  covetous,  or  drunkards,  or 
revilers,  or  extortioners.  Nor  were  they  the  only  ones, 
whose  state  was  debased  before  their  conversion.  The 
whole  church  at  Ephesus  was  made  up  of  those  who 
had  been  "some  time  darkness,"  but  by  their  happy 
change  were  now  "light  in  the  Lord."  In  countries 
but  recently  enlightened  by  the  Gospel  are  found  in 
the  churches  many,  who  once  sacrificed  their  children 
to  devils. 

XII.  Owen  mentions  four  things  in  God's  provi- 
dential dealings  which  we  are  not  able  to  grapple  with. 

1.  Visible  confusion.  The  oppression  of  tyrants, 
wasting  of  nations,  destruction  of  men  and  beasts,  fury 


12G  JEHOVAH-JIKEII. 

and  desolations,  make  up  the  things  of  the  past  and 
present  ages.  The  greatest  and  choicest  parts  of  the 
earth,  in  the  meantime  inhabited  by  them  that  know 
not  God,  that  hate  him,  that  fill  and  replenish  the 
world  with  habitations  of  cruelty,  sporting  themselves 
in  mischief,  like  the  leviathan  in  the  sea,  &c. 

2.  Unspeakable  variety.  Instance  the  case  of  the 
saints.  In  what  unspeakable  variety  are  they  dealt 
withal !  Some  under  persecution  always,  some  always 
at  peace,  some  in  dungeons  and  prisons,  some  at  liberty 
in  their  own  houses;  the  saints  of  one  nation  under 
great  oppression  for  many  ages,  of  another  in  quiet- 
ness ;  in  the  same  places  some  poor,  in  great  distress, 
and  put  hard  to  it  to  gain  their  bread  all  their  lives; 
others  abounding  in  all  things ;  some  full  of  various 
afflictions,  going  softly  and  mourning  all  their  days; 
others  spared  and  scarce  touched  with  the  rod  at  all; 
and  yet  commonly  the  advantage  of  holiness,  and  close 
walking  with  God,  lying  on  the  distressed  side,  &c. 

3.  Sudden  alterations.  As  in  the  case  of  Job,  God 
takes  a  man  who  was  blessed  with  choice  blessings,  in 
the  midst  of  a  course  of  obedience  and  close  walking 
with  himself,  when  he  expected  to  die  in  his  nest,  and 
to  see  good  all  his  days;  ruins  him  in  a  moment; 
blasts  his  name,  that  he  who  was  esteemed  a  choice 
saint,  shall  not  be  able  to  deliver  himself  from  the 
common  esteem  of  the  hypocrite;  slays  his  children; 


r 

v 


MYSTERIES    OF    PROVIDENCE.  127 

takes  away  his  rest,  health,  and  every  thing  that  is  de- 
sirable to  him.  This  amazes  the  soul,  it  knows  not 
what  God  is  doing,  nor  why  he  pleads  with  it  in  so 
much  bitterness,  &c. 

4.  Great,  deep,  and  abiding  distresses  have  the  same 
effects,  &c. 

XIII.  Nothing  in  providence  is  more  inscrutable 
than  the  ever  new  discoveries  and  evolutions  of  the 
grace  and  wisdom  of  God  towards  his  people.  "  He 
that  spared  not  his  own  Son,  but  delivered  him  up  for 
us  all,  how  shall  he  not  with  him  also  freely  give  us 
all  things?"  Rom.  viii.  32.  In  one  of  his  epistles 
(Titus  iii.  4)  Paul  speaks  of  the  philanthropy  of  God, 
in  the  English  properly  rendered,  love  toward  man. 
"  After  that  the  kindness  and  love  of  God  toward  man 
appeared,"  &c.  The  same  word  occurs  in  the  New 
Testament  but  in  one  other  place,  Acts  xxviii.  2, 
where  it  is  said,  "The  barbarous  people  showed  us  no 
little  kindness."  Their  philanthropy  consisted  in 
kindling  a  fire  and  in  hospitably  receiving  each  of  the 
sufferers  from  the  rain  and  cold.  If  such  philanthropy 
as  this  is  worthy  of  mention  in  the  Book  of  God,  surely 
the  philanthropy  of  Jehovah  in  rescuing  sinners  from 
everlasting  misery  by  the  gift  of  his  Son  should  never 
be  forgotten  while  eternity  endures.  The  Bible  tells 
us  that  God's  love  is  from  everlasting  to  everlasting, 
that  it  is  vastly  productive  of  glory  to  God  and  salva- 


128  JEHOVAH-JIREII. 

tion  to  man,  that  it  is  wholly  gracious,  but  it  never 
claims  to  do  the  subject  justice.  Jesus  himself  says, 
"God  so  loved  the  world,"  John  iii.  16,  and  the  be- 
loved disciple  exclaims,  "Behold  what  manner  of 
love."  1  John  iii.  1.  But  neither  the  Master  nor  the 
beloved  disciple  can  tell  us  the  full  meaning  of  the 
word,  so,  or  of  the  phrase,  what  manner.  The  love 
of  no  mother  is  equal  to  the  love  of  the  Saviour,  Isa. 
xlix.  15,  and  its  developments  and  evolutions  will  be 
more  and  more  glorious  forever  and  ever. 

XIV.  Nor  is  all  this  strange  if  we  duly  consider 
that  God's  providence  is  the  acting  out  of  his  infinite 
perfections.  Neither  man  nor  angel  comprehends  the 
infinitude  of  his  resources,  the  infallibility  of  his 
truth,  the  glory  of  his  holiness,  the  power  of  his 
wrath,  the  fearfulness  of  his  praises.  He  works  like  a 
God.  His  whole  plans  are  on  a  scale  so  entirely 
above  the  comprehension  of  creatures  that  angels  no 
less  than  pious  men  wonder  and  worship. 

XV.  Nor  can  any  creature  ever  make  straight  that 
which  is  crooked,  nor  smooth  that  which  is  rough,  nor 
light  that  which  is  dark.  Who  can  comprehend  the 
inequality  of  the  lots  of  mortals?  Why  are  some  men 
poor,  while  others  no  more  virtuous  are  rich  ?  Why 
are  some  feeble,  while  others  are  strong?  Why  are 
some  unfortunate  in  almost  every  enterprise,  while 
others  hardly  touch  anything  that  does  not  seem  to 


MYSTERIES    OF    PROVIDENCE.  129 

enhance  their  earthly  comfort?  Job  saw  these  things: 
"The  tabernacles  of  robbers  prospered,  and  they  that 
forsook  God  are  secure,  into  whose  hand  God  bringeth 
abundantly.  .  .  .  Behold,  he  breaketh  down  and 
it  cannot  be  built  again:  he  shutteth  up  a  man  and 
there  can  be  no  opening." 

XVI.  Another  thing  that  must  invest  the  provi- 
dence of  God  with  perpetual  mystery  to  mortals  is  the 
fact  that  all  the  mightiest  agencies  in  the  universe  are 
invisible.  No  man  hath  seen  God  at  any  time.  No 
man  can  see  his  face  and  live.  "  Lo,  he  goeth  by  me, 
and  I  see  him  not:  he  passeth  on  also,  but  I  perceive 
him  not.  .  .  .  Behold,  I  go  forward,  but  he  is 
not  there;  and  backward,  but  I  cannot  perceive  him: 
on  the  left  hand,  where  he  doth  work,  but  I  cannot 
behold  him :  he  hideth  himself  on  the  right  hand,  that 
I  cannot  see  him."  Job  ix.  11  ;  xxiii.  8,  9.  So  like- 
wise the  agency  of  angels  has  almost  always  been  be- 
yond our  perception,  except  by  its  effects.  They  excel 
in  strength.  One  of  them  destroyed  an  army  of  one 
hundred  and  eighty-five  thousand  men  in  one  night. 
Yet  no  one  perceived  him.  In  like  manner,  the  evil 
influence  of  fallen  angels  is  not  observed.  Thus  the 
whole  power  of  thrones,  dominions  and  principalities 
pertaining  to  the  invisible  world  eludes  the  grasp  of 
our  senses ;  yet  nothing  to  an  equal  extent  operates  on 
this  world.     With    the   Almighty  "is   strength    and 


130  JEHOVAH-JIREII. 

wisdom ;  the  deceived  and  the  deceiver  are  his.  .  .  . 
He  leadeth  counsellors  away  spoiled,  and  maketh  the 
judges  fools.  .  .  .  He  looseth  the  bond  of  kings, 
and  girdeth  their  loins  with  a  girdle.  .  .  .  He 
leadeth  princes  away  spoiled,  and  overthroweth  the 
mighty.  He  removeth  away  the  speech  of  the  trusty, 
and  taketh  away  the  understanding  of  the  aged.  .  .  . 
He  poureth  contempt  upon  princes,  and  weakeneth 
the  strength  of  the  mighty.  .  .  .  He  taketh  away 
the  heart  of  the  chief  people  of  the  earth  and  causeth 
them  to  wander  in  a  wilderness  where  there  is  no 
way.  .  .  .  He  disco vereth  deep  things  out  of 
darkness,  and  bringeth  out  to  light  the  shadow  of 
death."  These  are  but  a  few  of  the  just  and  sublime 
statements  of  the  man  of  Uz,  respecting  the  undeniable 
mysteries  connected  with  the  invisible  agency  of  the 
Lord  of  Hosts. 


PRACTICAL   REMARKS.  131 


CHAPTER  XI. 

PRACTICAL  REMARKS  ON  CHAPTERS   IX.  AND  X. 

I.  ET  not  the  wicked  infer  that  a  change  will 

-*^*  never  come.  Among  some  of  the  ancients, 
the  emblem  of  justice  was  an  old  man,  strong  but 
lame,  with  a  sharp  sword,  proceeding  slowly  to  his 
work.  "The  Lord  shall  cut  off  all  flattering  lips,  and 
the  tongue  that  speaketh  proud  things:  who  have 
said,  With  our  tongue  will  we  prevail ;  our  lips  are 
our  own:  who  is  lord  over  us?  For  the  oppression  of 
the  poor,  for  the  sighing  of  the  needy,  now  will  I  arise, 
saith  the  Lord ;  I  will  set  him  in  safety  from  him  that 
puffeth  at  him."  Ps.  xii.  3-5.  The  Lord  will  not 
always  chide  his  people,  neither  will  he  always  let  the 
wicked  go  unpunished.  He  seeth  that  their  day  is 
coming.     The  wonder  is  that  they  do  not  see  it  also. 

II.  Let  us  not  judge  the  Lord  at  all,  but  let  us 
judge  this,  that  we  are  very  ignorant  and  foolish,  and 
that  if  we  would  be  wise,  we  must  listen,  and  study, 
and  learn  our  lessons  from  the  infallible  Teacher.  If 
we  will  not  be  candid  and  diligent  students  of  God's 
word  and  providence,  we  must  live  and  die  without 


132  JEHOVAH-JIREH. 

wisdom.  Oh  that  every  man  knew  that  he  himself  is 
a  fool  and  that  Jehovah  alone  is  God.  We  are  indeed 
poor  judges  of  what  is  best.  We  cannot  see  afar  off. 
Kow  not  a  single  event  of  Providence  is  finished.  We 
know  but  in  part.  How  can  we  competently  decide 
upon  the  whole  by  the  little  fragments  we  possess? 
An  axe  by  itself,  and  the  helve  by  itself  are  alike  use- 
less to  the  woodman ;  but  properly  unite  them,  and  the 
monarch  of  the  forest  soon  bows  his  majestic  head  be- 
fore him  who  wields  this  little  instrument.  Man's 
glory  is  not  the  ultimate  end  of  any  of  the  divine  pro- 
ceedings. All  things  are  made  for  the  pleasure  and 
the  glory  of  him  who  has  called  us  into  being  and 
governs  us  with  his  almighty  hand. 

III.  Let  us  possess  our  souls  in  patience.  Were 
we  required  to  govern  the  world  with  our  present 
darkness  of  mind,  we  might  well  despair.  But  as  our 
duty  is  not  to  rule  but  to  submit,  what  we  need  is  a 
quiet  mind  to  stand  and  adoringly  view  the  majesty 
and  government  of  him  who  worketh  all  things  after 
the  counsel  of  his  own  will.  Promises  do  you  need? 
Here  they  are: 

"As  thy  days,  so  shall  thy  strength  be." 

"Trust  in  the  Lord,  and  do  good;  so  shalt  thou 
dwell  in  the  land,  and  verily  thou  shalt  be  fed." 

"Delight  thyself  also  in  the  Lord,  and  he  shall  give 
thee  the  desires  of  thine  heart." 


PRACTICAL    REMARKS.  133 

"Commit  thy  way  unto  the  Lord;  trust  also  in  him, 
and  he  shall  bring  it  to  pass." 

"Rest  in  the  Lord,  and  wait  patiently  for  him." 

"I  will  betroth  thee  unto  me  forever;  yea,  I  will 
betroth  thee  unto  me  in  righteousness,  and  in  judg- 
ment, and  in  loving-kindness,  and  in  mercies;  I  will 
even  betroth  thee  unto  me  in  faithfulness." 

"I  will  allure  her,  and  bring  her  into  the  wilder- 
ness, and  speak  comfortably  unto  her." 

"I  will  be  as  the  dew  unto  Israel."  "The  eternal 
God  is  thy  refuge,  and  underneath  are  the  everlasting 
arms."     Lean  on  these  and  hope  to  the  end. 

IV.  Let  us  rejoice  in  hope  of  God's  glory.  It  is 
coming.  It  is  surely  coming.  All  the  combinations 
of  the  wicked  cannot  hinder  it.  We  shall  see  it,  only 
let  us  believe.  We  may  shout  the  victor's  song,  even 
here.  God  shall  be  glorified,  and  we  shall  see  him 
honored.  If  we  are  truly  his,  we  shall  be  honored 
with  him.  Come,  thou  long-expected  Deliverer, 
come  to  be  admired  in  all  thy  saints.  Pious  soul, 
dost  thou  need  encouragement  to  hope?  Thou  hast 
it:  "Fear  not  those  things,  which  thou  shalt  suffer." 
"He  that  shall  endure  to  the  end  shall  be  saved." 
"  Father,  I  will  that  they  whom  thou  hast  given  me, 
be  with  me  that  they  may  behold  my  glory."  O  pil- 
grim of  the  narrow  way!  Rejoice,  for  thy  redemption 
draweth  nigh. 

12 


134  JEHOVAH-JIRKII. 

V.  Let  us  never  arrogantly   claim  to   understand 

the  counsels  of  the  Most  High.  "As  the  heaven-  are 
higher  than  the  earth,  so  are  God's  ways  higher  than 
our  ways,  and  God's  thoughts  than  our  thoughts." 
Clearly  the  finite  can  never  comprehend  the  infinite. 
Yet, 

VI.  Let  us  study  and  observe  the  ways  of  the  Al- 
mighty. Hos.  xiv.  9.  Though  we  cannot  grasp  the 
heavens,  yet  we  may  look  up  to  them,  and  see  some 
of  the  wonders  they  reveal,  and  learn  at  least  our  own 
nothingness.  "The  fainter  our  light  is,  the  more 
attent  we  should  be  in  looking;  the  knottier  the  sub- 
ject, the  more  earnest  should  be  our  study  on  it."  Yet 
as  a  jury,  in  a  criminal  cause,  may  receive  impressions 
in  the  progress  of  the  trial,  but  should  feel  bound  to 
suspend  judgment  until  the  whole  facts  of  the  case  are 
submitted;  so  nothing  can  warrant  us  in  pronouncing 
upon  the  ways  of  God  till  we  either  see  them  finished, 
or  understand  their  import  by  a  revelation  from 
himself. 

VII.  Let  us  be  very  careful  to  guard  both  against 
presumption  and  despair;  against  presumption,  in 
venturing  to  make  our  calculations  on  things  not 
revealed;  against  despair,  into  which  we  may  be  led 
by  supposing  that  we  already  see  the  end  from  the  be- 
gining.     The  darkest  hour  is  just  before  day. 

VIII.  Meditation   on   God's   providence   "should 


PRACTICAL    REMARKS.  135 

prevent  our  taking  offence,  or  being  discontented  at  any- 
even  ts  rising  up  before  us;  for  to  be  displeased  at  that, 
which  a  superior  wisdom,  unsearchable  to  us,  doth 
order,  is  to  be  displeased  at  we  know  not  what,  or 
why,  which  is  childish  weakness;  to  fret  and  wail  at 
that  which,  for  all  we  can  see,  proceedeth  from  good 
intention,  and  tendeth  to  good  issue,  is  pitiful  fro- 
wardness." 

IX.  Let  us  embrace  that  mystery  of  mysteries,  the 
Cross  of  Christ.  He  that  will  reject  all  mysteries 
must  reject  salvation.  Let  us  not  cavil,  but  believe. 
Wisely  did  Sir  Humphrey  Davy  say:  "If  I  would 
choose  what  would  be  most  delightful,  and  I  believe 
most  useful  to  me,  I  should  prefer  a  firm  religious  be- 
lief to  every  other  blessing."  And  the  great  Teacher, 
who  shall  also  be  our  final  judge,  said:  "Whosoever 
shall  not  receive  the  kingdom  of  God  as  a  little  child 
shall  in  no  wise  enter  therein."  Will  you  humbly 
believe  the  Gospel?  Will  you  renounce  your  self- 
will,  your  self-sufficiency  and  your  self-righteousness? 
Well  does  Mr.  Locke  say:  "Pride  of  opinion  and  ar- 
rogance of  spirit  are  entirely  opposed  to  the  humility 
of  true  science."  Surely  then  they  are  opposed  to 
true  religion,  which  has  for  its  basis  the  sublimest  of 
all  knowledge.  Will  you  bow  down  your  haughty 
spirit  and  be  saved  from  wrath  by  the  blood  and  righ- 
teousness of  the  humblest,  meekest  and  most  mys- 


136  •  JEIIOVAH-JIREH. 

terions  sufferer  the  world  ever  saw?  Oh  that  you 
would  now  be  wise!  You  have  but  one  lifetime,  and 
that  will  soon  be  gone.  Time  flies — Heaven  invites — 
Jesus  calls — the  Spirit  strives — conscience  warns — 
angels  wait  for  your  conversion — devils  seek  your 
ruin — hell  threatens — death  approaches — eternity  is  at 
the  door — the  judgments  (coining.  O  humble  your- 
self and  believe  the  Gospel. — Believe  it  Now,  Now, 
NOW. 

"A  point  of  time,  a  moment's  space, 
Removes  you  to  yon  heavenly  place, 
Or  shuts  you  up  in  hell." 

He  who  rejects  the  mystery  of  providence  must 
ever  be  in  perplexity.  But  he,  who  rejects  the  mys- 
tery of  the  cross,  must  lie  down  in  eternal  sorrow. 


SPECIAL    PROVIDENCE    OVER    SAINTS.  137 


CHAPTER  XII. 

THE    SPECIAL    KINDNESS    OF    PROVIDENCE    TOWARDS 
GOOD  MEN. 

£~^i  OD  is  unrighteous  to  none ;  yea,  he  is  good  to 
^*  all  men.  But  he  shows  distinguishing  kindness 
to  his  saints.  His  sun  shines  upon  the  just  and  upon 
the  unjust;  and  he  sends  rain  and  fruitful  seasons  on 
the  good  and  the  unthankful.  Yet  the  secret  of  the 
Lord  is  with  them  that  fear  him.  "He  governs  the 
incorrigibly  wicked,  though  not  in  covenant  love. 
Their  preservations  are  reservations.  2  Pet.  ii.  9—17. 
But  the  life  of  the  righteous  is  by  the  Lord  mercifully 
controlled.  It  is  ordered  in  a  manner  as  kind  as  it  is 
wise.  It  is  so  directed  that  he  and  all  men  shall  at 
last  sec  and  say  that  God  is  glorified  and  the  eternal 
good  of  the  believer  promoted.  "We  should  expect  no 
less.  Surely  God  will  not  treat  friends  and  foes  alike. 
He  never  confounds  moral  distinctions.  He  is  the 
preserver  of  all  men,  "especially  of  them  that  believe." 
"  The  Lord  loveth  the  righteous  .  .  .  but  the  way  of 
the  wicked  he  turneth  upside  down."  Ps.  clxvi.  8,  9. 

12* 


138  JEHOVAH-JIREH. 

"All  the  paths  of  the  Lord  are  mercy  and  truth  unto 
such  as  keep  his  covenant  and  his  testimonies."  Ps. 
xxv.  10. 

It  does  not  impair  the  doctrine  of  a  kind  and  special 
providence  towards  the  righteous  that  they  are  often 
involved  in  the  same  untoward  events  with  the  wicked. 
This  often  occurs,  as  inspired  writers  admit.  '"All 
things  come  alike  to  all :  there  is  one  event  to  the 
righteous  and  to  the  wicked ;  to  the  good  and  to  the 
clean,  and  to  the  unclean  ;  to  him,  that  sacrificeth,  and 
to  him  that  sacrificeth  not."  Eccles.  ix.  2.  A  pious 
wife  shares  with  her  wicked  husband  the  poverty  and 
misery  which  his  vices  bring  on  them  like  an  armed 
man.  An  invading  army  overwhelms  saints  and  sin- 
ners with  evils  which  are  common  to  all.  The  event 
is  the  same ;  but  the  design,  uses  and  effects  are  quite 
different.  The  purpose  of  God  in  afflicting  his  real 
people  is  to  make  them  more  useful,  more  humble,  and 
in  the  end  more  glorious.  His  design  in  afflicting 
incorrigible  foes  is  to  punish  them  for  their  sins,  show 
his  wrath,  and  make  them  examples  of  his  terrible 
justice,  as  they  have  been  the  thankless  receivers  of 
countless  mercies.  So  also  prosperity  awakens  the 
gratitude  and  refines  the  feelings  of  the  pious  man,  but 
hardens  the  heart  of  his  wicked  neighbor.  Thus  the 
prosperity  of  fools  destroys  them. 

Xor  is  it  a  valid  objection  to  the  doctrine  of  a  special 


SPECIAL    PROVIDENCE    OVER    SAINTS.  139 

kind  providence  over  good  men  that  they  are  often 
more  afflicted  than  the  wicked.  For  first,  though 
"  many  are  the  afflictions  of  the  righteous,  yet  the  Lord 
delivereth  him  out  of  them  all."  They  do  not  perish 
in  their  affliction.  Secondly,  When  good  men  are 
"  chastened  of  the  Lord,  it  is  that  they  may  not  be 
condemned  with  the  world."  Thirdly,  A  wise  father 
gives  far  higher  proof  of  strong  and  continued  love  to 
his  child  by  correcting  him  than  by  indulging  him,  or 
giving  him  over  to  his  own  follies.  Our  Father 
"scourgeth  every  son  whom  he  receiveth."  Fourthly, 
All  the  godly  do  confess  that  to  them,  even  in  tin's 
life,  nothing  is  more  pleasant  than  the  effects  of  sancti- 
fied afflictions ;  while  it  is  to  be  lamented  that  they 
"  who  lie  soft  and  warm  in  a  rich  estate,  seldom  care  to 
heat  themselves  at  the  altar."  "  No  creature  can  be  a 
substitute  for  God,  but  God  can  be  a  substitute  for 
every  creature."  "When  we  see  the  peaceable  fruits 
of  righteousness,  as  they  hang  from  the  bough  of  chas- 
tisement, we  thank  God  that  he  ever  planted  that 
bitter  root  in  our  garden."  Fifthly,  By  the  sadness 
of  the  countenance  the  heart  is  made  better.  "  Those 
the  Lord  means  to  make  the  most  resplendent,  he  hath 
oftenest  his  tools  upon."  Sixthly,  If  we  suffer  with 
him,  we  shall  also  reign  with  him,  and  all  our  sorrows 
shall  be  found  unto  praise,  and  honor,  and  glory  at  the 
appearing  of  Jesus  Christ.     So  that  nothing  is  more 


140  JEIIOVAH-JIKEH. 

to  the  advancement  of  the  solid  good  of  the  saints  in 
time  and  eternity  than  those  things  which  grieve  them 
most.  On  the  other  hand  the  triumph  of  the  wicked 
is  short,  their  mirth  is  vain,  and  it  will  soon  be  fol- 
lowed by  destruction — a  destruction  worse  than  anni- 
hilation. Job  xx.  5 ;  Ecc.  vii.  6  ;  Ps.  xxxvii.  35-37 ; 
2  Thess.  i.  9.  Even  in  this  world  the  judgments, 
which  overtake  the  wicked  are  very  dreadful.  Gen.  iv. 
13;  1  Sam.  xxxi.  4;  2  Chron.  xxvi.  19,  20;  Acts  i. 
18 ;  xii.  23. 

But  we  should  be  very  careful  not  to  misinterpret 
the  leadings  of  Providence.  No  doubt  Lot  thought 
that  God's  providence  pointed  him  to  Sodom ;  but  he 
was  sadly  mistaken.  It  was  the  well  watered  land  of 
the  plain  that  misled  him.  David  knew  that  God's 
putting  Saul  into  his  power  was  no  opening  for  murder. 

It  should  be  stated,  however,  that  it  is  not  the  mere 
event,  but  the  act  of  Providence  explained  by  the 
word  of  God,  which  is  so  beneficial  to  Christians. 
Scripture  and  Providence,  like  the  cherubim  over  the 
mercy  seat,  look  toward  each  other  and  reflect  light 
upon  each  other.  "  The  word  without  Providence  is 
sublime  writing,"  but  it  is  a  dead  letter;  with  Provi- 
dence it  is  life  and  spirit. 

Providence  without  the  word  is  a  dark  enigma. 
None  can  solve  it.  The  best  commentary  on  Provi- 
dence is  the  Bible.     The   best   commentary  on   the 


SPECIAL   PROVIDENCE    OVER    SAINTS.  141 

Bible  is  Providence.  The  events  of  a  good  man's  life 
are  to  him  the  fulfillings  of  the  Scriptures.  In  a 
thousand  ways  they  teach  him  the  true  sense  of  pro- 
mises and  threatenings,  predictions  and  narratives, 
precepts  and  doctrines.  They  mightily  confirm  his 
belief  of  the  truth. 

And  let  us  not  forget  that  neither  the  word  nor  the 
Providence  of  God,  without  the  influences  of  divine 
grace  on  the  heart  have  a  sanctifying  power  over  even 
good  men.  The  most  striking  events  and  the  most 
precious  doctrines  will  not  profit  without  the  promised 
aid  of  the  Holy  Ghost.  He  can  bless  any  truth  or 
any  event  to  our  growth  in  grace,  our  comfort  and  our 
eternal  glory.     He  is  the  sanctifier. 

Of  course,  all  the  benefit  derived  from  the  dealings 
of  God  with  his  people  is  gracious.  Whatever  a  saint 
is,  he  is  by  the  grace  of  God,  not  by  nature.  No  man 
deplores  his  own  short-comings  more  than  he.  He 
abhors  himself;  he  glories  in  the  Cross  of  Christ;  he 
is  clothed  with  humility;  he  is  full  of  kindness;  he 
seeks  a  heavenly  country;  his  affections  are  set  on 
things  above. 

To  such  a  man  the  providence  of  God  is  special  and 
kind.  Who  can  doubt  it?  The  Bible  often  declares 
it.  "  The  Lord  shall  preserve  thy  going  out  and  thy 
coming  in  from  this  time  forth,  and  even  forever  more. 
He  will  not  suffer  thy  foot  to  be  moved.     He  that 


142  JK1I0VAII-JIREH. 

keepcth  thee  will  not  slumber."  Ps.  cxxi.  7,  8.  "  He 
will  keep  the  feet  of  his  saints."  1  Sam.  ii.  9.  Ac- 
cordingly inspired  men  have  taught  us  to  pray,  "  Hold 
up  my  goings  in  thy  paths,  that  my  footsteps  slip  not." 
Ps.  xvii.  5.  "  Order  my  steps  in  thy  word ;  and  let 
not  any  iniquity  have  dominion  over  me."  Ps.  cxix. 
133.  The  Scripture  fully  warrants  the  pious  in  bring- 
ing all  their  troubles  and  sorrows  before  the  Lord. 
They  ask  and  obtain  divine  guidance  and  divine  sup- 
port in  whatever  concerns  them.  Thus  they  univer- 
sally believe  with  the  saints  of  all  ages.  Very  joyfully 
therefore  do  they  cast  their  care  upon  the  Lord,  know- 
ing that  he  careth  for  them. 

Some  things  in  God's  providence  towards  his  people 
are  truly  surprising.  None  but  the  wilfully  blind  can 
fail  to  see  them.  None  but  the  desperately  hardened 
can  fail  to  be  affected  by  them.  Let  us  notice  a  few 
of  them. 

I.  The  interpositions  of  Providence  for  his  people 
are  very  seasonable.  They  come  at  the  very  nick  of 
time.  Just  as  Abram  is  about  to  make  his  son  a  sac- 
rifice, behold  a  ram  caught  in  the  thicket.  Just  as 
Hagar  lays  down  her  son  to  die,  God  leads  her  to  dis- 
cover a  well  of  water  to  save  his  life.  Just  as  Saul  is 
ready  to  seize  David,  and  there  seems  to  be  no  escape 
to  the  hunted  partridge,  that  guilty  persecutor  is  called 
home  by  an  invasion  of  the  Philistines.     The  very 


SPECIAL   PROVIDENCE    OVER    SAINTS.  143 

night  fixed  by  a  felon  to  murder  a  pious  widow  in  a 
retired  neighborhood,  and  rob  her  house,  God  sends  a 
stranger  to  lodge  there  and  protect  her.  The  very  day 
of  his  trial  for  felony,  God  brings  a  stranger  from  a 
distance  to  prove  the  perfect  innocence  of  William 
Tennent.  Many  times  in  the  life  of  every  child  of 
God  does  he  receive  the  very  mercy  he  needs  at  a  time, 
when  longer  delay  would  be  fatal  to  him.  Perhaps 
for  days  or  weeks  he  would  have  fainted  unless  he 
had  believed  that  he  should  see  the  goodness  of  God. 
At  last  the  crisis  comes,  and  his  faith  must  now  fail  or 
triumph.  To  sense  all  is  dark.  To  mere  natural 
reason  nothing  is  clear.  Yet  he  has  hope  toward 
God.  Nor  is  he  disappointed.  Enlargement  and  de- 
liverance came  just  in  time  to  show  that  none  ever 
trusted  in  God  and  was  disappointed.  A  seasonable 
mercy  is  a  double  mercy.  The  man  in  health  and 
without  weariness  passes  by  the  cooling  fountain  and 
cares  not  for  it;  but  the  poor  wounded  soldier  would 
give  his  last  eagle  for  one  draught  of  the  refreshing 
beverage  which  nature  has  provided.  It  is  a  time  of 
persecution.  Malice  and  rage  possess  the  wicked.  A 
city  is  besieged.  The  food  is  exhausted.  God's  people 
begin  to  suffer.  To  go  forth  is  death  by  the  sword. 
To  remain  is  death  by  famine.  The  city  is  girt  by  the 
sea  on  one  side,  and  by  the  merciless  foe  on  all  other 
sides.     What  shall  God's  people  do?     If  they  could 


144  JEHOVAH-JIREH. 

hold  out  a  month,  succor  would  come.  But  in  less 
than  thirty  days,  they  will  perish  of  hunger.  Just 
then  an  unheard  of  thing  occurs.  A  shoal  of  fishes 
come  into  that  harbor,  and  all  are  supplied.  The  perse- 
cutors lose  their  prey  and  their  hopes.  The  city  is 
safe.     To  God  give  all  the  people  praise. 

II.  God's  interpositions  in  Providence  are  just  such 
as  the  Scriptures  have  led  his  people  to  expect.  His 
word  pronounces  a  blessing  on  dutiful  children.  A 
child  gives  up  all  the  means  of  present  personal  ad- 
vancement, perhaps  even  of  comfort,  to  serve  a  parent; 
yet  who,  in  the  end,  was  thereby  a  loser  even  in  this 
world?  On  the  other  hand,  who  can  find  one,  who 
has  failed  to  show  piety  at  home,  and  whose  life  has 
not  been  rendered  unhappy,  possibly  despicable  by 
such  conduct?  Again,  never  did  even  a  bad  man 
show  kindness  to  a  saint  of  God,  bid.  he  had  his  re- 
ward. Not  only  the  prophecies,  but  all  the  principles 
of  Scripture  are  wonderfully  carried  out  by  the  events 
occurring  around  us  every  day,  especially  in  relation 
to  good  men. 

III.  There  is  an  intimate  connection  between  the 
providence  of  God  and  the  prayers  of  good  men. 
Where  is  the  experienced  saint  who  lias  not  had  an- 
swers to  prayer  so  striking  and  so  merciful  as  greatly 
to  confirm  his  faith  in  the  promises?  And  no  marvel. 
For  "  the  eyes  of  the  Lord  run  to  and  fro  through  the 


SPECIAL    PROVIDENCE    OVER    SAINTS.  1-45 

whole  earth,  to  show  himself  strong  in  behalf  of  them 
whose  heart  is  perfect  towards  him."  When  lived 
there  a  child  of  God  on  the  earth,  who  did  not  have 
occasion  to  record  what  David  wrote  of  himself? 
"This  poor  man  cried,  and  the  Lord  heard  him  and 
saved  him  out  of  all  his  troubles."  The  time  would 
fail  to  tell  of  Jacob,  and  Moses,  and  Joshua,  and  Sam- 
son, and  Jeremiah,  and  scores  of  others,  whose  prayers 
secured  wonderful  acts  of  providence  in  their  behalf. 
Nor  are  prayer  and  providences  separated  now. 
Whichever  way  the  humble  cries  of  good  men  travel, 
thither  travel  also  the  providences  of  God.  "Let 
Israel  hope  in  the  Lord  forever  and  ever." 

Alexander  Pedan,  a  Scotch  Covenanter,  with  some 
others,  had  been  at  one  time  pursued,  both  by  horse 
and  foot,  for  a  considerable  way.  At  last,  getting 
some  little  height  between  them  and  their  pursuers,  he 
stood  still  and  said:  "Let  us  pray  here,  for  if  the  Lord 
hear  not  our  prayer  and  save  us,  we  are  all  dead 
men." 

He  then  prayed,  saying,  "O  Lord,  this  is  the  hour 

and  the  power  of  thine  enemies;  they  may  not  be  idle. 

But  hast  thou  no  other  work  for  them  than  to  send 

them  after  us?     Send  them  after  them  to  whom  thou 

wilt  give  strength  to  flee,  for  our  strength  is  gone. 

Twine  them  about  the  hill,  O  Lord,  and  cast  the  lap 

of  thy  cloak  over  poor  old   Saunders,  and  these  puir 
13  G 


14l!  JEHOVAH-JIREH. 

things,  and  save  us  this  one  time,  and  we  will  keep  it 
in  remembrance,  and  tell  to  the  commendation  of  thy 
goodness,  thy  pity  and  compassion,  what  thou  didst 
for  us  at  sic  a  time." 

And  in  this  he  was  heard,  for  a  cloud  of  mist  im- 
mediately intervened  between  them  and  their  persecu- 
tor-; and  in  the  mean  time  orders  came  to  go  in  quest 
of  James  Ken  wick,  and  a  great  company  with  him. 
See  2  Chron.  xviii.  31. 

IV.  Xor  is  God  slack  in  saving  his  people  even  if 
in  doing  it,  many  wicked  perish.  What  terrible 
monuments  of  his  displeasure  against  his  people's  ene- 
mies did  he  make  of  Cain,  and  Pharaoh,  and  Hainan, 
and  Herod,  yea,  of  Babylon,  and  Sodom  and  Go- 
morrah, and  the  old  world!  Xor  has  he  ceased  to  do 
like  things  now.  Show  me  a  man  of  this  century, 
who  has  spent  his  breath  in  curses  on  God's  people, 
and  I  will  show  you  one  whose  history  even  in  this 
world  has  commonly  marked  him  out  as  one  forsaken, 
terribly  forsaken  of  God!  It  is  still  true  that  "lie 
shall  have  judgment  without  mercy,  who  hath  showed 
no  mercy."  It  is  still  true  that  "bloody  and  deceit- 
ful men  shall  not  live  out  half  their  days."  When  their 
malice  is  turned  against  the  righteous,  their  history  is 
brief,  their  triumph  short,  and  their  doom  terrible. 
As  this  world  is  not  the  scene  of  full  retribution,  all 
Ave  may  expect  here  is  not  ample  justice,  but  mere  to- 


SPECIAL    PROVIDENCE    OVER    SAINTS.  147 

kens  of  what  God  can  and  will  do,  when  his  hand 
lavs  hold  on  vengeance.  Compare  2  Chron.  xviii. 
31-34. 

V.  In  some  cases  we  are  able  to  trace  a  long  series 
of  causes  and  events  all  conspiring  to  the  same  result. 
The  wise  men  of  the  East  are  led  to  bring  from  a  great 
distance  the  most  costly  presents — articles  easily  trans- 
ported— and  lay  them  at  the  feet  of  the  infant  Saviour, 
that  he  and  Joseph  and  Mary  in  their  flight  to  Egypt 
might  have  the  means  of  subsistence.  Even  some- 
times to  the  vision  of  mortals,  perhaps  always  in  the 
sight  of  God,  providences  are  long  chains  with  many 
links  in  them.  If  one  link  were  wanting,  the  event 
would  fail.  But  it  is  God's  chain  and  God's  plan. 
The  thing  is  fixed.     The  issue  is  not  doubtful. 

VI.  So  perfect  is  God's  defence  of  his  people  that 
when  appearances  all  look  as  if  their  destruction  was 
imminent,  they  are  still  safe.  They  have  fears  within 
and  fightings  without.  They  have  the  world,  the 
flesh  and  the  devil  leagued  against  them.  Perhaps 
there  is  not  a  government  on  earth  which  has  not 
some  anti-christian  legislation,  that  might  become  a 
trap  and  a  snare  to  a  good  man's  conscience.  The 
thousandth  part  of  the  war  waged,  or  the  conspiracies 
formed,  and  of  the  blood  and  treasure  expended  against 
Christ's  cause,  would  have  rooted  out  from  the  earth 
any  institution  ever  established  among  men,  other  than 


148  JEHoVAII-JIKEH. 

the  kingdom  of  Christ  Still  it  lives,  yea.  it  flourishes. 
How  is  this  ?  The  sole  answer  is,  That  in  Providence, 
God  fulfils  his  promise- :  "  No  weapon  formed  against 
thee  shall  prosper,"  Isa.  liv.  17:  and.  "Though  I 
make  a  full  end  of  all  nations,  yet  will  I  not  make  a 
full  end  of  thee:  but  I  will  correct  thee  in  measure." 
Jer.  xxx.  11.  Beziers  is  besieged.  The  Protestant 
cause  depends  on  it-  safety.  The  besieged  are  secure. 
The  bell  begins  to  rine  at  midnight,     Every  man  is 

o  o  c  . 

at  his  post  just  in  time  to  repel  the  assault  with  dismay 
to  the  foe.  "Who  rang  that  alarm  bell  ?  Not  some 
faithful  sentinel,  but  a  drunken  man  in  a  frolic,  not 
knowing  what  he  was  doing.  Surely  God's  hand  was 
strikingly  in  this  matter. 

Paris  is  drenched  in  Protestant  sore.  For  three 
days  and  nights  the  blood-hounds  of  regal  and  papal 
persecution  devour  the  flock  of  Christ.  His  people, 
who  are  slain,  are  gathered  home  to  the  Redeemer's 
bosoni.  But  some  of  them  God  would  still  keep  alive 
for  important  purposes.  One  man  takes  refuge  in  an 
oven.  His  pursuers  search  diligently  for  him.  They 
are  within  a  yard  of  him,  but  they  find  him  not. 
Why  do  they  not  look  into  the  oven?  Just  as  he 
entered  it,  God  sent  a  spider  quickly  to  weave  a  thick 
web  over  its  mouth ;  he  then  sent  a  flaw  of  wind  to 
fill  the  web  with  dust :  and  so  the  bloody  men  said, 
Our  victim  is  not  here.     Thus  God  saved  the  life  of 


SPECIAL    PROVIDENCE    OVER    SAINTS.  149 

Du  Moulin  (the  Molinseus  of  Church  History.) 
Must  he  not  have  been  an  atheist  if  he  could  have 
denied  God's  hand  in  this  affair?  A  voyage  of  four 
thousand  miles  has  been  performed,  doubling  Cape 
Horn,  and  that  in  a  small  boat.  Was  not  God's  hand 
visible  here?  It  is  not  known  that  any  of  these 
voyagers,  who  had  just  escaped  butchery  by  mutineers, 
were  pious  men ;  but  the  last  day  will  probably  show 
that  they  were  saved  in  answer  to  the  prayers  of  some 
child  of  God;  and  they  must  have  been  brutish  not  to 
have  said  to  their  friends  or  to  each  other  as  they  made 
the  shore,  Here  is  the  ringer  of  God. 

A  thief,  who  had  a  few  moments  before  stolen  a 
bottle  of  warm  milk  hears  a  noise,  and  drops  his  bottle 
in  the  forest.  By  this  means  a  persecuted  minister  and 
his  wife,  as  they  sit  sadly  down  on  a  rock  and  find  it, 
.are  able  to  give  food  to  their  little  child,  ready  to  die 
for  want  of  nourishment.  Marvellous  are  thy  works, 
Lord  God  Almighty. 

VII.  God  often  saves  his  people  by  leading  them 
to  go  where  they  never  intended  to  go,  and  where  they 
are  sorry  to  find  they  have  gone,  and  to  do  what  they 
never  desired  to  do.  The  life  of  Augustine  in  the  5th 
century,  the  life  of  Dr.  John  Rodgers  of  the  18th  cen- 
tury, and  the  life  of  Rev.  William  Calhoun  of  the  19th 
century  were  all  preserved  from  destruction  by  deadly 
enemies,  who  hated  their  doctrine,  and  lay  in  wait  to 

13 


150  JEHOVAH-JIREH. 

put  them  to  death  on  roads,  which  these  servants  of 
God  intended  to  travel,  but  from  which  they  unac- 
countably wandered.  "  Living  and  dying  do  not  go 
by  probabilities."  God  has  one  end ;  man  another. 
Joseph  had  no  design  of  becoming  prime  minister  of 
Egypt,  temporal  saviour  of  the  world,  and  so  a  type 
of  the  great  Redeemer,  when  he  told  his  dreams  to  his 
brethren,  or  when  he  went  to  Shechem.  Yet  had  he 
failed  to  do  either,  he  had  not  stood  in  his  lot  and  ful- 
filled his  course.  God's  ways  are  unsearchable  and  his 
judgments  past  finding  out. 


SPECIAL    PROVIDENCE    OVER    SAINTS.  151 


CHAPTER  XIII. 

THE    SPECIAL    KINDNESS    OF   PROVIDENCE    TOWARDS 
GOOD   MEN CONTINUED. 

rTTHE  lives  of  good  men  do  much  in  furnishing  the 
-*-  history  of  redemption.  Let  us  pursue  the  subject. 
VIII.  Because  God  is  omnipotent  and  controls  all 
causes,  he  can  save  as  well  without  miracle  as  with  it. 
For  three  successive  days  does  a  copious  shower  put 
out  the  fire  kindled  by  savages  to  burn  alive  a  prisoner 
who  was  a  child  of  prayer.  Yet  the  clouds  which 
dropped  down  these  rains  may  have  arisen  entirely 
under  the  influence  of  natural  causes.  Indeed  preser- 
vation and  other  blessings  secured  to  God's  people  in 
his  ordinary  providence  are  no  less  safe  and  certain, 
and  no  less  fit  to  be  matters  of  grateful  meditation 
than  if  secured  by  suspending  the  laws  of  nature.  To 
a  considerate  mind  they  are  perhaps  even  more  so. 
By  an  act  of  volition  God  could  create  and  send  down 
to  each  man's  door  the  baked  loaves  from  heaven. 
Instead  of  that  he  waters  the  earth  so  that  it  can  be 
plowed  and  broken  to  pieces.     He  then  directs  men  to 


152  JBHOVAH-JIREH. 

sow  the  wheat,  and  he  sends  dew  and  showers  to  make 
it  sprout  and  grow.  He  then  alternately  sends  the 
frost  and  the  sun.  Perhaps  he  covers  it  with  a  thick, 
moist  mantle  of  snow.  In  the  spring  he  sends  the 
melting  sun,  and  plentiful  showers.  He  keeps  away- 
noisome  insects,  and  destructive  vegetable  diseases, 
and  brings  the  grain  to  maturity.  It  is  cut ;  it  is  dried 
by  the  heat  he  sends ;  it  soon  appears  in  baked  loaves 
on  the  table.  The  devout  husbandman  sees  God's 
hand  in  all  the  process.  When  Merlin,  the  Chaplain 
of  Admiral  Coligny,  found  his  distinguished  patron 
murdered  on  the  melancholy  St.  Bartholomew's  day, 
he  concealed  himself  in  a  hay-loft.  In  the  Acts  of  the 
next  Synod,  over  which  he  presided,  it  is  recorded 
that  though  many  died  of  hunger,  he  was  supported 
by  a  hen  regularly  laying  an  egg  near  his  place  of 
refuge.  A  similar  record  is  made  of  another  French 
minister,  M.  de  Luce,  and  a  Swabian  minister,  John 
Breng,  both  of  whom  were  kept  alive  in  the  same  way. 
To  a  thoughtful  mind  ordinary  providence  is  more 
marvellous  than  a  miracle.  The  latter  is  but  one  act 
of  God,  while  the  former  is  a  series  of  divine  acts 
working  slowly  but  most  surely.  A  count  is  suspected 
of  treason.  He  is  arrested  and  imprisoned.  In  the 
yard  to  his  dungeon  between  the  paving  stones  springs 
up  a  little  flower.  He  watches  it.  He  waters  it.  He 
cares  for  it.     It  grows.     He  writes  the  history  of  its 


SPECIAL    PROVIDENCE    OVER    SAINTS.  153 

developement  and  growth.  This  narrative  is  God's 
appointed  means  of  effecting  his  release.  See  a  little 
book  called  Picciola. 

IX.  God's  providence  towards  his  people  dates  not 
at  the  time  of  their  being  called  to  a  knowledge  of 
himself,  but  long  before.  In  the  formation  of  their 
bodies,  what  goodness  appears.  No  man  has  ever 
been  able  to  suggest  how  the  form  or  figure  of  the  hu- 
man frame  could  be  improved.  In  this  indeed  the 
wicked  share  the  same  bounty  of  God.  In  their  early- 
infancy  how  amazing  was  God's  care  over  them. 
Think  too  of  the  early  and  deep  impressions  which 
God  often  makes  on  the  minds  and  hearts  of  his 
chosen,  even  years  before  their  conversion.  In  a  soli- 
tary wood  among  huge  rocks,  or  hoary  mountains,  or 
by  some  gentle  stream,  or  noble  river,  or  vast  expanse 
of  waters,  what  conceptions  of  God  has  many  a  child 
had !  In  an  escape  from  danger,  what  a  sense  of  God's 
goodness  has  stolen  over  the  hearts  of  his  people,  even 
before  their  conversion.  John  Brown  of  Haddington 
tells  us  of  his  deep  religious  impressions  at  a  sacra- 
mental meeting,  when  he  wras  under  ten  years  of  age. 
The  late  Dr.  Archibald  Alexander,  when  only  four 
years  and  a  half  old,  was  greatly  interested  in  a  ser- 
mon on  1  Cor.  xvi.  22.  Even  where  such  impres- 
sions do  not  end  in  a  speedy  conversion,  they  are  often 

very  salutary  in  preserving  the  young  from  the  worst 

a* 


154  JEH0VAII-JIREI1. 

forms  of  evil.  Nor  is  anything  more  wonderful  than 
the  moans  God  uses  for  the  conversion  of  his  people. 
A  sermon,  in  which  the  preacher  had  no  knowledge 
and  no  design  respecting  the  spiritual  good  of  any  par- 
ticular person,  a  sermon  by  a  weak  man  addressed  to 
those  who  had  often  heard  much  better  discourses  on 
the  same  topics,  a  text  of  Scripture  learned  twenty 
years  before,  a  little  portion  of  truth  found  on  a  piece 
of  wrapping-paper,  a  sudden  death  of  some  wicked 
man,  the  death  of  some  good  man,  a  good  book,  a  kind 
word,  a  look  of  tenderness,  the  consistent  piety  of  a 
pious  wife,  husband  or  friend,  and  even  the  profane- 
ncss  of  wicked  men  have  been  the  means  of  bringing 
sinners  to  repentance.  Many  a  man  has  been  led  to 
the  Saviour  by  truths,  which  the  preacher  did  not  in- 
tend to  utter  when  he  began  his  discourse.  Auq-us- 
tine  tells  us  of  a  celebrated  Manachee  who  was  thus 
converted  under  the  labors  of  the  bishop  of  Hippo. 
Paul  and  Silas  were  not  the  only  prisoners  who  were 
honored  of  God  as  the  means  of  converting  their  har- 
dened jailors.  Had  the  persecution  not  arisen  at 
Jerusalem,  Philip  would  not  have  fallen  in  with  the 
Ethiopian  returning  to  his  own  country  and  reading 
Isaiah.  So  that  great  man  might  have  died  in  igno- 
rance of  the  true  meaning  of  the  prophet.  Many  a 
man  has  gone  for  no  good  end  to  hear  a  sermon,  and 


SPECIAL    PROVIDENCE    OVER    SAINTS.  155 

before  the  discourse1  was  ended  has  forgotten  what  he 
came  for  and  has  begun  to  cry  for  mercy. 

X.  God's  providence  in  raising  up  good  ministers 
of  various  gifts  to  edify  his  church  is  truly  striking. 
It  is  the  time  of  the  American  Revolution.  A  com- 
pany is  drilling  and  firing  by  platoons.  In  the  ranks 
is  a  malicious  man,  who  wishes  to  have  his  spite  on  a 
particular  family.  He  loads  his  piece  so  heavily  that 
he  knows  firing  it  off  will  burst  the  barrel  of  his  gun. 
Just  before  firing  he  calls  a  lad  in  the  crowd  to  take  his 
place.  The  noble,  impulsive  boy,  suspecting  no  harm, 
consents,  fires  the  gun,  and  his  left  hand  is  shivered. 
Amputation  is  necessary.  This  cruel  act  gives  a  new 
direction  to  his  whole  life.  His  parents  send  him  to 
a  classical  school  taught  by  a  pious  man.  The  youth 
learns  well,  in  due  time  becomes  a  Christian,  is  finally 
ordained  to  the  Gospel  ministry,  bears  the  name  of  the 
preacher  with  the  silver  fist  and  the  silver  voice,  with 
great  power  addresses  thousands  in  the  open  air,  and 
dies  greatly  lamented  leaving  a  noble  posterity  behind 
him.     Such  was  the  history  of  Drury  Lacy. 

Some  boys  are  pursuing  a  rabbit.  It  takes  refuge 
in  a  hollow  log.  While  one  boy  is  attempting  to  cut 
it  out,  another  puts  in  his  arm,  trying  to  reach  his 
prey.  The  axe  cripples  his  hand  for  life.  He  is  edu- 
cated, becomes  a  herald  of  salvation  and  leaves  a  pre- 
cious memory  in  all  the  land.     When  Patrick  Henry 


156  JEHOVAH-JIREII. 

heard  him  discourse  on  the  creation,  he  said  it  seemed 
to  him  as  if  that  man  could  almost  make  a  world.  His 
name  was  James  Waddell,  who  in  the  blindness  of  his 
latter  years  is  so  justly  described  by  "William  Wirt  in 
"The  British  Spy." 

Many  a  time  by  the  feebleness  of  their  bodies  pa- 
rental counsels  respecting  the  temporal  conduct  of 
their  children  are  defeated,  and  parental  pity  at  last 
consents  to  their  commencing  studies  which  may  give 
them  the  learning  so  useful  to  preachers  of  the  Gospel. 
In  due  time  God  calls  them  to  a  knowledge  of  him- 
self and  of  his  Son.  Then  by  his  Spirit  he  calls  them 
to  preach  the  unsearchable  riches  of  Christ.  To  others, 
whom  God  designs  for  great  hardships  in  the  ministry, 
he  gives  great  vigor  of  constitution,  so  that  they  can 
bear  almost  any  amount  of  labor  and  weariness.  How 
marvellous  also  is  God's  providence  in  the  mental  and 
social  character  naturally  possessed  by  his  people,  so 
as  to  fit  them  to  act  their  several  parts  in  life.  In  il- 
lustration look  at  the  ministers  of  Christ.  One  is 
timid,  and  God  makes  him  especially  useful  to  the 
diffident  in  encouraging  them,  and  to  the  self-confident 
in  awakening  salutary  fears.  Another  is  bold,  and  he 
alarms  the  guilty  and  encourages  the  wavering.  One 
is  full  of  love  and  so  wins  the  coy  and  melts  the 
hardened.  Another  is  borne  down  by  an  awful  sense 
of  the  danger  of  the  wicked,  and  so  he  cries  aloud  and 


SPECIAL    PKOVIDENCE    OVER    SAINTS.  157 

spares  not.  One  is  a  son  of  thunder.  Another  is  a 
son  of  consolation.  One  excels  in  logic,  another  in 
rhetoric.  One  is  best  at  explaining  the  doctrines,  an- 
other is  excellent  at  exhortation.  One  does  most  good 
by  his  pen,  another  by  private  conversation,  and  an- 
other in  the  pulpit.  Yet  all  these  men  are  giving  ex- 
pression to  their  respective  natural  and  social  dispo- 
sitions, now  sanctified  by  divine  grace,  and  turned  to 
a  holy  work.  Like  acts  of  providence  may  be  noticed 
in  the  variety  of  character  displayed  by  all  his  people. 
XI.  When  means  have  been  blessed  to  the  conver- 
sion of  his  people,  how  strange  the  providences  of  God 
which  lead  to  their  growth  in  grace !  They  are  ready 
to  lean  on  one  minister ;  and  God  takes  him  away  and 
sends  another.  They  think  affliction  would  do  them 
good,  and  God  makes  his  mercies  overflow.  Or  they 
think  prosperity  best  for  them,  and  God  crosses  all 
their  plans  and  spoils  their  pleasant  things.  They  are 
self-confident  and  fear  not  falling  into  sin,  and  soon  a 
sad  lapse  fills  their  hearts  with  anguish.  They  are 
much  afraid  of  bringing  dishonor  on  their  profession, 
and  their  fears  are  blessed  to  their  preservation  from 
sin.  A  Christian  poet,  who  has  often  edified  the 
church  of  God,  has  well  described  this  matter,  when 
he  says : 

"I  asked  the  Lord,  that  I  might  grow 
In  faith,  and  love  and  every  grace; 
14 


158  JEHOVAH- JIBEH. 

Might  more  of  bis  salvation  know, 
And  seek  more  earnestly  his  face. 

'"Twas  He  who  taught  me  thus  to  pray, 
And  He,  I  trust  has  answered  prayer; 
But  it  has  been  in  such  a  way 
As  almost  drove  me  to  despair. 

"  I  hoped  that  in  some  favored  hour, 
At  ODce  he'd  answer  my  request; 
And  by  His  love's  constraining  power, 
Subdue  my  sins  and  give  me  rest. 

"  Instead  of  this  He  made  me  feel 

The  hidden  evils  of  my  heart, 

And  let  the  angry  powers  of  hell 

Assault  my  soul  in  every  part. 

"Yea,  more;  with  His  own  hand  He  seemed 
Intent  to  aggravate  my  wo ; 
Crossed  all  the  fair  designs  I  schemed, 
Blasted  my  gourds,  and  laid  me  low. 

"  '  Lord,  why  is  this  ?'     I  trembling  cried, 
'  Wilt  thou  pursue  thy  worm  to  death  ?' 
'  'Tis  in  this  way,'  the  Lord  replied, 
•'I  answer  prayer  for  grace  and  faith.' 

" '  These  inward  trials  I  employ 

From  self  and  pride  to  set  thee  free, 
And  break  thy  schemes  of  earthly  joy, 
That  thou  inay'st  seek  thy  all  in  me.'" 

XII.  Go  among  God's  people  and  learn  how  goodly 
in  many  ways  their  lot  has  been.  AVhat  good  parents 
most  of  them  have  had.  How  wonderfully  God  has 
led    them    in    many    important   steps   in    life.     How 


SPECIAL    PROVIDENCE    OVER    SAINTS.  159 

pleasant  have  been  their  friends  and  their  children. 
Even  the  little  ones,  whom  Jesus  has  early  called  to 
himself,  seem  still  to  warm  and  nestle  in  the  bosom  of 
parental  love.  How  many  good  books  they  have  had 
to  read.  What  kind  and  skillful  physicians  have 
attended  them  in  sickness.  When  disease  has  come 
upon  them,  what  good  places  they  have  had  to  be  sick 
in.  How  infrequent  and  short  their  bodily  infirmities 
commonly  are.  How  seldom  have  they  suffered  for 
the  want  of  suitable  food,  or  clothing,  or  shelter,  or 
any  necessary  thing.  How  marked  the  hand  of  God 
in  ordering  the  general  tenor  of  their  lives.  Often 
have  their  feet  well  nigh  slipped,  but  God  has  held 
them  up.  They  have  been  in  the  midst  of  almost  all 
evil,  but  it  has  not  been  allowed  to  sweep  them  away. 
How  often  has  God  "  hedged  up  their  way  with  thorns, 
and  made  a  wall  that  they  could  not  find  their  paths." 
Hos.  ii.  6.  Often  they  could  not  perform  their  enter- 
prises, which  would  have  proved  their  ruin.  Job  v. 
12.  The  unseen  dangers  from  men  and  devils,  from 
friends  and  foes,  from  darkness  and  pestilence  sur- 
rounding us,  are  far  more  numerous  than  those  which 
are  visible.  Could  we  have  seen  them  all  as  God  saw 
them,  our  lives  would  probably  have  been  full  of 
misery.  How  kind  his  providence  in  giving  us  a 
heart  and  temper  to  enjoy  life  and  its  mercies. 

XIII.  Toward  his  people  God's  providence  is  ex- 


]C)0  JEHOVAII-JIREH. 

ceedingly  rich  in  spiritual  blessings.  It  embraces  a 
plan  reaching  from  eternity  to  eternity.  It  is  set  forth 
in  a  covenant  ordered  in  all  things  and  sure,  an  ever- 
lasting covenant,  having  the  Lord  Jesus  Christ  for  a 
Surety  and  Mediator.  God's  loving-kindness  laid  the 
foundation  of  the  whole  scheme  of  redemption.  It 
shall  lay  the  top-stone  in  glory.  It  orders  everything 
aright  forever.  Thus  far  the  history  of  redemption 
has  no  parallel.  It  is  God's  chief  work,  the  wonder 
of  angels,  the  joy  of  saints.  The  whole  subject  seems 
to  abash  the  faculties  of  all  right-minded  creatures. 
The  sea  of  Jehovah's  compassion  and  wisdom  has 
never  been  fathomed  by  men  or  angels.  Under  the 
conduct  of  providence  it  will  be  widening  its  shores 
and  deepening  its  abysses  forever. 


PRACTICAL    REMARKS.  161 


CHAPTER  XIV. 

PRACTICAL  REMARKS  OX  CHAPTERS  XII.  AND  XIII. 


I.  ^ Jk  THAT  a,  theme  for  humble,  devout  and  joy- 
™  "  ous  meditation  have  we  in  this  doctrine  of 
providence  !  The  pious  Flavel  says  :  "  It  will  doubt- 
less be  a  part  of  our  entertainment  in  heaven  to  view 
with  transporting  delight  how  the  designs  and  methods 
were  laid  to  bring  us  hither :  and  what  will  be  a  part 
of  our  blessedness  in  heaven  may  be  well  allowed  to 
have  a  prime  ingrediency  into  our  heaven  upon  earth. 
To  search  for  pleasure  among  the  due  observations  of 
Providence  is  to  search  for  water  in  the  ocean."  Vol. 
4,  p.  340.  In  a  like  strain  the  amiable  John  Howe 
says  :  "  When  the  records  of  eternity  shall  be  exposed 
to  view,  all  the  counsels  and  results  of  the  profound 
wisdom  looked  into :  how  will  it  transport,  when  it 
shall  be  discovered  !  Lo,  thus  were  the  designs  laid  ; 
here  were  the  apt  junctures  and  admirable  dependen- 
cies of  things,  which,  when  acted  upon  the  stage  of 
time,  seemed  so  perplexed  and  intricate."  Let  God's 
"  loving-kindness"  be  continually  before  your  eye-. 

14* 


1<)2  JEIIOVAH-JIREH. 

Think  on  his  judgments.  "He,  that  will  observe  the 
wonderful  providences  of  God,  shall  have  wonderful 
providences  of  God  to  observe."  "  Whoso  is  wise,  and 
will  observe  these  things,  even  they  shall  understand 
the  loving-kindness  of  the  Lord."  Charnock  says  : 
"  It  is  a  part  of  atheism  not  to  think  the  acts  of  God 
in  the  world  worth  our  serious  thoughts.  .  .  .  God  is 
highly  angry  with  those  that  mind  him  not ;  '  Because 
they  regard  not  the  operation  of  his  hands,  he  shall 
destroy  them,  and  not  build  them  up?'"  Ps.  xxviii.  5. 
It  is  a  divine  art  to  view  the  hand  of  God  in  everv- 
thing.  It  is  an  ennobling  employment  to  meditate  on 
all  the  wonders  he  has  wrought.  "  The  works  of  the 
Lord  are  great,  sought  out  of  all  them  that  have  plea- 
sure therein."  Ps.  cxi.  2.  That  was  a  good  resolution 
of  Asaph  :  "  I  will  remember  the  works  of  the  Lord ; 
surely  I  will  remember  thy  wonders  of  old :  I  will 
meditate  also  of  all  thy  work,  and  talk  of  thy  doings." 
Ps.  lxxvii.  11,  12. 

II.  There  is  excellent  wisdom  in  our  Saviour's  say- 
ing, "What  I  do  thou  knowest  not  now;  but  hereafter 
thou  shalt  know  it."  In  this  world  nothing  in  provi- 
dence is  fully  finished.  Judge  artists  or  artizans  by 
appearances  when  their  work  is  but  half  done,  and  not 
one  of  them  could  stand  so  unfair  a  test.  Peter  Mas 
greatly  opposed  to  Christ's  dying  at  all.  The  disciples 
were  overwhelmed  when  he  did  die.     But  out  of  his 


PRACTICAL    REMARKS.  163 

death  sprang  the  life  of  the  world.  There  would  have 
been  no  gospel  to  believe  or  to  preach,  had  Jesus  not 
died.  God's  "  way  is  in  the  sea,  and  his  path  in  the 
great  waters,  and  his  footsteps  are  not  known."  Ps. 
Ixxvii.  19.  A  carpenter's  rule  is  too  short  to  measure 
the  heavens  with.  The  waters  of  the  sea  can  never  be 
comprehended  in  a  bottle.  Neither  can  we  ever  fully 
know  any  act  of  providence  as  God  knows  it.  But  to 
judge  of  an  event  before  the  final  issue  is  great  folly. 
It  is  also  sin.  It  is  both  arrogant  and  presumptuous. 
It  also  brings  much  misery  with  it.  Who  is  more 
wretched  than  the  man,  who  sees  nothing  but  desolat- 
ing storms  in  every  cloud,  nothing  but  disaster  in  every 
undertaking,  nothing  but  sorrow  in  the  very  means 
used  for  his  joy,  nothing  but  overthrow  in  the  steps 
which  lead  to  his  exaltation?  Oh  for  a  stronger  faith. 
Oh  for  more  patience.  Could  we  but  calmly  wait  and 
let  the  God  of  all  the  earth  do  as  he  pleases,  all  would 
be  well.  We  are  so  wrapped  up  in  selfishness  that  we 
egregiously  over-estimate  the  importance  of  our  own 
affairs.  A  splendid  steamer  is  swiftly  passing  up  the 
Mississippi.  She  has  more  than  five  hundred  passen- 
gers, pressing  home  to  soothe  sorrow,  or  scatter  joy,  to 
give  life  to  commerce,  and  to  carry  messages  of  go- 
vernment. Vast  interests  depend  on  her  safety  and 
her  speed.  A  little  boy  darts  into  the  saloon,  crying 
for  the  captain.     At  length  he  finds  him,  and  says, 


1»34  JEHOVAH-JIEEH. 

"O  captain,  stop  the  boat,  do  stop  the  boat."    ••'Why 

so.  ray  son?''  said  the  urbane  officer.  The  boy  replied, 
UI  have  dropped  my  orange  overboard.'!"  -top  the 
boat."  He  was  fold  it  could  not  be  done.  His  soli- 
citude settled  into  sadness,  which  left  hira  only  after 
sleep.  Think  of  that  boy  and  his  orange.  There  was 
some  proportion  between  the  value  of  that  orange  and 
the  other  interests  involved,  yet  it  was  exceedingly 
small.  But  there  is  no  proportion  between  our  com- 
fort lor  a  day  and  the  glory  of  God  to  eternity,  or  be- 
tween our  afflictions  here  and  the  glory  that  shall  be 
revealed  in  us  hereafter.  "Be  patient,  brethren,  unto 
the  coming  of  our  Lord  Jesus  Christ."  We  know  not 
what  is  best  tor  us.  Foolish  children  eat  green  apples, 
but  prudent  people  first  let  them  mature.  Let  us 
trust  God  joyfully.  Ps.  xxvii.  5. 

III.  How  entirely  do  just  views  of  God's  word  aud 
providence  change  the  aspects  of  every  thing.  He,  who 
has  any  right  views,  would  rather  be  with  Shadrach, 
Meshach  and  Abednego  in  the  furnace,  or  with  Daniel 
in  the  lions'  den  than  with  Nebuchadnezzar  on  the 
throne.  Paul  bound  with  a  chain  was  far  more  to  be 
envied  than  Xero  wearing  the  imperial  purple.  Paul 
and  Silas  were  far  from  being  the  most  unhappy  men 
in  Philippi  the  night  their  feet  were  in  the  stocks. 
There  are  two  sides  to  every  providence,  as  there  were 
to  the  pillar  of  cloud  and  of  fire.     The  bright  side  is 


PRACTICAL    REMARKS.  165 

towards  the  children  of  God.  It  ever  will  be  so.  God 
has  ordained  it.  He  will  make  good  all  his  promises. 
"Light  is  sown  for  the  righteous,  and  gladness  for  the 
upright."  Therefore,  ye  heroes  of  the  cross,  gird  on 
your  armor.  Fight  the  good  fight  of  faith.  Never 
yield  to  fear.  Endure  hardness.  Live  to  please  him 
who  has  called  you  to  be  soldiers.  Jesus  reigns. 
Hear  him  proclaiming:  "All  power  in  heaven  and 
earth  is  given  unto  me."  He  is  King  of  kings.  He 
rules  in  the  kingdoms  of  men.  He  is  God  in  Zion. 
He  loves  the  church  more  than  you  do.  He  died  for 
it.  He  loves  his  people  as  the  apple  of  his  eye.  No- 
thing shall  harm  those  who  are  the  followers  of  that 
which  is  good.  O  shout  and  give  thanks.  Robert 
Southwell,  awaiting  martyrdom  in  prison,  wrote  to 
his  friend :  "  We  have  sung  the  canticles  of  the  Lord 
in  a  strange  land,  and  in  this  desert  we  have  sucked 
honey  from  the  rock,  and  oil  from  the  hard  flint." 
Learn  this  heavenly  art. 

IV.  Sinners,  will  not  you  give  your  hearts  to  God, 
and  secure  the  blessings  of  his  kindness,  the  care  of 
his  special  providence?  Do  you  not  need  a  Father  in 
heaven  ?  Do  you  not  wish  for  a  shield  and  buckler  and 
horn  of  salvation?  Persisting  in  sin  and  folly,  the 
stars  will  fight  against  you  in  their  courses.  Yielding 
to  the  claims  of  divine  love  and  authority  all  nature 
•will  at  Jehovah's  bidding  fight  for  you.     Will  you 


166  JEHOVAH-JTREH. 

bow  your  neck?     "Will  you  take  Christ's  yoke  upon 
you?     Will  you  be  -avid? 

V.  The  right  observance  of  providence  is  a  great 
doty.  The  particulars  of  this  duty  arc  well  stated  by 
Boston:  1.  We  should  watch  for  them  till  ti. 
Heb.  ii.  1-3;  Ps.  exxx.  1,  5,  6:  Lam.  in.  49, 
2.  We  should  take  heed  to  them,  and  mark  them 
when  they  come.  Isa.  xxv.  9;  Ezek.  i.  15;  Zech.  vi.  1 ; 
Luke  xix.  44.  3.  We  should  seriously  review  diem, 
ponder  and  narrowly  consider  them.  Ps.  cxi.  2:  Ezck. 
x.  13;  Ps.  Ixxiii.  16;  Job  x.  2;  Pb.  Ixxvii.  6.  4.  We 
should  lay  them  op,  and  keep  them  in  record.  Luke  i. 
66 ;  1  Sam.  xvii.  07 ;  Ps.  xxxvii.  25.  -3.  We  should 
observe  them  tor  practical  purposes,  that  they  may 
have  a  sanctifying  power  over  our  heart-  and  lives. 
Ps.  lxiv.  7,  9;  Deut.  xxix.  2.  3.  4:  2  Kings  vi.  33; 
Ecc  vii.  14. 


job's  trials  and  mercies.  167 


CHAPTER  XV. 

ALTERNATE  LIGHT  AND  DARKNESS  IN  PROVIDENCE, 
ILLUSTRATED  IN  THE  CASE  OF  THE  GREAT  MAN 
OF   UZ. 

rilHE  book  of  Job  is  the  oldest  and  the  best  epic 
-■-  poem  in  the  world.  The  persons  prominently  be- 
fore us  are  Jehovah,  Satan,  Job,  Job's  wife,  his  three 
friends,  Eliphaz,  Bildad  and  Zophar,  and  that  remark- 
able person,  Elihu.  Much  of  the  book  is  a  dis- 
cussion of  the  principles,  on  which  the  speakers  sup- 
pose God's  providence  to  be  conducted. 

Some  have  surmised  that  Job  was  a  fictitious  charac- 
ter ;  but  this  is  surely  a  mistake.  The  prophet  Ezekiel 
clearly  proves  that  he  was  a  historic  personage — as 
much  so  as  Noah  or  Daniel.  Ezek.  xiv.  14,  20.  He 
was  a  man,  and  a  very  good  man. 

The  course  of  providence  towards  him  is  full  of  in- 
struction. In  his  life  we  find  lessons  of  much  value. 
Instruction  by  example  clearly  points  out  the  duty  to 
be  performed,  shows  that  it  is  practicable,  and 
awakens  in  the  virtuous  the  desire  of  imitation. 


lt>8  JEHOVAH-JIREH. 

Among  mere  men  we  seldom  tind  a  striking  exam- 
ple of  more  than  one  grace.  Abraham  was  distin- 
guished for  his  faith ;  Moses,  for  his  meekness;  Daniel, 
for  his  intrepidity;  John,  for  the  tenderness  of  his 
love;  and  Job,  for  his  patience.  If  we  would  find  per- 
fect symmetry  of  character  in  any  portion  of  history, 
we  must  go  to  the  man  Christ  Jesus. 

It  may  aid  us  to  pursue  a  method  in  our  reflections. 

I.  Let  us  consider  the  course  of  providence  towards 
Job,  and  his  character  and  circumstances  before  his 
great  afflictions.  Job  was  a  man  of  great  piety.  The 
Scriptures  say  that  he  was  upright  and  perfect.  He 
was  not  double-tongued,  nor  double-minded,  but  sin- 
cere, free  from  hypocrisy,  and  had  respect  to  all  God's 
commandments.  "He  feared  God  and  eschewed  evil." 
This  character  is  given  by  God  himself.  His  reputa- 
tion among;  men  was  both  fair  and  hio;h.  "  When  the 
vounsr  men  saw  him,  they  hid  themselves."  In  his 
presence  "the  aged  arose  and  stood  up.  The  princes 
refrained  talking  and  laid  their  hand  on  their  mouth. 
The  nobles  held  their  peace,  and  their  tongue  cleaved 
to  the  roof  of  their  mouth."  Job  xxix.  8-10.  Proba- 
bly no  man  ever  received  more  marked  attention  from 
great  and  small  than  did  Job.  "  Unto  him  men  gave 
ear  and  waited  and  kept  silence  at  his  counsel. .  After 
his  words  they  spake  not  again.  And  they  waited  for 
him  as  for  the  rain."  Job  xxix.  21-23. 


job's  trials  and  mercies.  169 

He  was  also  esteemed  wise,  and  possessed  great  in- 
fluence by  his  eloquence.  He  was  a  sound  adviser. 
Speaking  of  his  influence  over  men,  it  is  said,  "He 
chose  out  their  way."  Job  xxix.  25. 

Job  was  also  a  great  captain.  His  military  skill  and 
prowess  were  such  that  he  dwelt  as  king  in  the  army. 
Job  xxix.  25.  "He  brake  the  jaws  of  the  wicked, 
and  plucked  the  spoil  out  of  his  teeth."  Job  xxix. 
17.  He  was  also  a  philanthropist.  He  was  not  in- 
deed ostentatious  in  his  charity,  yet  such  a  city  set  on 
a  hill  cannot  be  hid.  "When  the  ear  heard  him,  then 
it  blessed  him;  and  when  the  eye  saw  him,  it  gave 
witness  to  him;  because  he  delivered  the  poor  that 
cried,  and  the  fatherless,  and  him  that  had  none  to 
help  him.  The  blessing  of  him  that  was  ready  to 
perish  came  upon  him;  and  he  caused  the  widow's 
heart  to  sing  for  joy.  He  was  eyes  to  the  blind,  and 
feet  was  he  to  the  lame.  He  was  a  father  to  the 
poor."  Not  only  did  he  do  good  and  relieve  the  dis- 
tressed in  cases  which  others  brought  to  his  notice;  but 
he  sought  out  the  necessitous  and  afflicted.  "The 
cause  which  he  knew  not,  he  searched  out."  Job 
xxix.  16.  In  his  labors  of  love  he  was  both  diligent 
and  disinterested. 

Before  his  afflictions  Job  was  a  man  of  great  wealth. 

He  owned   seven    thousand    sheep,   three    thousand 

camels,  five  hundred  yoke  of  oxen,  five  hundred  she- 
15  H 


170  JEIIOVAII-JIREH. 

asses,  and  a  very  great  household,  that  is,  numerous 
servants.  Job  i.  3.  In  wealth  he  excelled  all  the  rich 
men  of  the  East.  So  abundant  were  his  possessions 
that  ''he  washed  his  steps  in  butter,  and  the  rock 
poured  him  out  rivers  of  oil." 

In  his  own  family,  Job  enjoyed  domestic  comfort. 
Although  he  had  his  fears  about  his  children,  yet  it 
doe-  not  appear  that  they  were  either  profane  or  licen- 
tious. He  loved  them  tenderly  and  they  were  respect- 
ful to  him.  His  wife  seems  not  to  have  shown  her 
grievous  want  of  piety  during  his  prosperity. 

To  crown  all  his  enjoyments,  the  candle  of  the  Lord 
shined  upon  his  head,  and  by  the  light  of  the  divine 
countenance  he  walked  through  darkness.  The  secret 
of  God  was  upon  his  tabernacle,  and  the  Almighty 
was  yet  with  him.  Job  xxix.  3-5.  It  is  in  God's  light 
that  we  see  light.  When  he  smiles  we  are  blessed. 
When  he  gives  comfort,  who  can  afflict? 

All  this  prosperity  begat  confidence  in  its  own  con- 
tinuance, and  led  Job  to  say,  "I  shall  die  in  my  nest 
and  I  shall  multiply  my  days  as  the  sand.  My  root 
was  spread  out  by  the  waters,  and  the  dew  lay  all  night 
upon  my  branch.  My  glory  was  fresh  in  me,  and  my 
bow  was  renewed  in  my  hand."  Job  xxix.  18-20. 

II.  Let  us  consider  his  afflictions  themselves  and 
his  patience  under  them.  A  descent  from  such  unusual 
prosperity    awakens    very    different    sentiments    from 


job's  trials  and  mercies.  171 

those  entertained  by  men,  who  have  long  lived  in 
humble  circumstances  and  been  unexpectedly  raised  to 
greatness.     Let  this  thought  be  remembered. 

Job's  afflictions  commenced  with  the  loss  of  his 
wealth,  consisting  of  oxen,  and  asses,  and  sheep,  and 
camels,  and  servants.  The  intelligence  of  these  losses 
came  upon  him  by  surprise.  Poverty  is  no  sin.  It 
may  come  upon  us  without  any  fault  of  ours.  Yet 
every  one  knows  that  it  brings  sore  trials  on  all,  es- 
pecially on  those  who  are  not  accustomed  to  it.  All 
this  is  heightened  by  the  suddenness  of  its  approach. 
This  often  produces  a  shock  which  few  hearts  are  suffi- 
ciently stout  to  resist.  Many  who  have  stood  calm 
while  thrones  were  falling  around  them,  who  have 
fearlessly  stormed  the  deadly  breach,  and  who  have 
manfully  suffered  popular  rage,  have  sunk  under  in- 
tolerable anguish,  when  their  earthly  possessions  have 
taken  flight  and  left  them  destitute  and  dependent. 
Whatever  bitterness  is  necessarily  connected  with  such 
loss  was  the  portion  of  Job. 

No  sooner  had  the  messengers  closed  their  respective 
narratives  of  his  losses  of  property,  than  another  with 
all  the  promptness  attending  the  announcement  of 
calamities  thus  spake :  "  Thy  sons  and  thy  daughters 
were  eating  and  drinking  wine  in  their  eldest  brother's 
house,  and  behold  there  came  a  great  wind  from  the 
wilderness,  and  smote  the  four  corners  of  the  house, 


172  JEHOVAH-JIREH. 

and  it  fell  upon  the  young  men,  and  they  are  dead ; 
and  I  only  am  escaped  alone  to  tell  thee."  Thus  his 
children  were  carried  into  eternity  on  the  same  day  on 
which  he  lost  all  his  property.  Not  a  child  was  left 
him.  His  Reuben  and  his  Benjamin,  his  daughter 
that  was  to  him  as  a  pet  lamb,  and  she  that  was  in 
mien  as  a  matron,  all  died.  And  then  they  died  so 
suddenly.  No  previous  sickness  gave  warning  of 
approaching  death.  In  the  morning  he  had  parted 
with  them,  not  dreaming  that  he  should  nevermore  see 
their  faces  in  the  land  of  the  living-.  Nor  had  he 
satisfactory  evidence  that  they  were  prepared  for  this 
solemn  exchange  of  worlds.  Indeed  he  had  fears  to 
the  contrary.  As  priest  of  his  own  house,  he  had  been 
in  the  habit  of  offering  sacrifices  for  them  on  occasion 
of  their  feasts,  thinking  that  they  might  have  sinned 
and  cursed  God  in  their  hearts.  Job  i.  5.  But  on  this 
occasion  Job  had  not  time  to  offer  sacrifice  or  prayer 
after  the  close  of  the  feast.  How  must  this  saint  of 
God  have  followed  in  imagination  the  departed  spirits 
of  his  children.  And  how  must  his  heart  have  swollen 
with  anguish  when  in  vain  he  sought  for  assurance  of 
their  salvation.  Yet  at  the  end  of  all  this,  Job  reve- 
rently "  fell  down  upon  the  ground,  and  worshipped, 
and  said,  Naked  came  I  out  of  my  mother's  womb 
and  naked  shall  I  return  thither :  the  Lord  gave,  and 


job's  trials  and  mercies.  173 

the  Lord  hath  taken  away ;  blessed  be  the  name  of 
the  Lord."  Job  i.  20,  21. 

Bat  neither  the  malignity  of  Satan  nor  the  mysteri- 
ous love  of  God  would  permit  Job's  sufferings  to  end 
here.  Satan  obtained  permission  to  afflict  him  with 
bodily  disease,  so  that  he  was  covered  from  the  sole 
of  his  foot  unto  his  crown  with  sore  boils.  This 
affliction  makes  a  standing  posture  a  rack  of  torture,  a 
chair  a  seat  of  misery,  and  a  couch  a  "  bed  of  unrest." 
In  the  midst  of  his  wretchedness,  he  "  took  a  potsherd 
to  scrape  himself  and  he  sat  down  in  the  ashes."  In 
our  suffering  it  is  seldom  that  we  cannot  find  some 
posture  that  will  not  give  some  relief.  But  this  was 
not  Job's  case.  Pain  followed  pain,  and  thrill  suc- 
ceeded thrill  until  .his  agony  was  complete.  Hear  his 
dolorous  complaint :  "  When  I  lie  down  I  say,  When 
shall  I  arise  and  the  night  be  gone?  My  flesh  is 
clothed  with  worms  and  clods  of  dust ;  my  skin  is 
broken  and  become  loathsome.  When  I  say,  My  bed 
shall  comfort  me,  then  thou  scarest  me  with  dreams, 
and  terrifiest  me  through  visions.  My  breath  is  cor- 
rupt, the  graves  are  ready  for  me."  Job  vii.  4,  5, 13, 14, 
and  xvii.  1. 

From  all  this  weight  of  suffering  Job  might  have 
found  some  relief,  had  the  wife  of  his  bosom  possessed 
a  right  spirit.  But  when  she  saw  him  thus  afflicted, 
her  heart  rose  in  rebellion  against  God,  and  instead  of 

15  « 


174  JEHOVAH-JIREH. 

exhorting  her  husband  to  faith  and  patience,  she  bade 
him  "curse  God  and  die."  During  his  prosperity- 
Job's  wife  may  have  given  some  evidence  of  piety. 
If  so,  how  must  such  an  avowal  have  pierced  his  soul ; 
and  if  not,  how  afflicting  it  must  have  been  to  behold 
her,  whom  he  loved  so  tenderly,  venting  her  wicked- 
ness against  God  ?  She  not  only  manifested  hatred  to 
him  whom  Job  adored ;  but  she  became  cold  and  cruel 
to  her  husband.  He  says  :  "  My  breath  is  strange  to 
my  wife,  though  I  intreated  for  the  children's  sake  of 
my  own  body."  Job  xix.  17.  The  appeal  to  conjugal 
affection  was  fruitless.  Pointing  to  the  pledges  of 
their  love  in  their  offspring  had  no  effect.  Her  mar- 
riage vows  and  all  the  kindness  she  had  received  were 
forgotten.     Her  heart  was  unfeeling. 

Another  source  of  distress  to  Job  was  the  conduct 
of  his  friends,  his  servants  and  his  neighbors.  To  him 
that  is  afflicted,  pity  should  be  shown.  But  when 
those  in  whom  we  have  trusted  hide  as  it  were  their 
faces  from  us,  it  is  sad  indeed.  At  first  Job's  friends 
seemed  disposed  to  sympathize  with  him,  but  they 
soon  began  to  accuse  him  wrongfully.  They  aggra- 
vated his  sufferings  by  referring  to  his  former  pros- 
perity. Job  iv.  2.  They  dealt  deceitfully  with  him. 
Job  vi.  15.  They  scorned  him.  Job  xvi.  20.  They 
vexed  his  soul.  Job  xix.  2.  He  says :  "  They  whom 
I  loved  are  turned  against  me."  Job  xix.  19.     They 


job's  trials  and  mercies.  175 

charged  him  with  hypocrisy,  Job  xx.  5 ;  they  told 
him  God  was  punishing  him  for  his  injustice  and 
cruelty,  Job  xxii.  6-9 ;  they  perverted  his  language, 
and  upon  his  speech  put  a  construction  which  he  had 
never  thought  of,  and  a  meaning  which  he  abhorred. 
Job  xxxiv.  9  ;  xxxv.  2.  The  great  difficulty  was  that 
without  evidence  they  believed  him  guilty;  and  such 
people  cannot  be  convinced  by  evidence.  Under  these 
circumstances  Job  poured  forth  his  complaints.  Hear 
him :  God  "  hath  put  my  brethren  far  from  me  and 
mine  acquaintance  are  verily  estranged  from  me.  My 
kinsfolk  have  failed,  and  my  familiar  friends  have 
forgotten  me.  They  that  dwell  in  mine  house  and  my 
maids  count  me  for  a  stranger.  I  called  my  servant 
and  he  gave  me  no  answer."  Job  xix.  13-16.  So 
full  was  the  conviction  of  those  around  Job  that  he 
was  a  bad  man,  and  so  helpless  was  he,  that  he  was 
held  in  the  utmost  contempt.  Even  "young  children 
despised  him,  and  when  he  arose  they  spake  against 
him."  Job  xix.  18.  The  children  of  the  meanest 
people  and  of  base  men,  who  were  viler  than  the  earth 
sported  with  him  and  spat  upon  him.  Job  xxx.  1-10. 
If  we  feel  great  pain  at  even  suspicion  thrown  on  our 
characters,  what  must  Job's  anguish  have  been  when 
old  and  young,  rich  and  poor,  vile  and  honorable, 
pious  and  ungodly  united  in  suspecting,  condemning 
or  despising  him  as  a  bad  man !     Nor  had  Job  any 


176  JEII0VAH-JIREH. 

means  of  proving  himself  innocent.  The  charges 
brought  against  him  were  general  and  vague.  It  was 
impossible  for  him  to  prove  a  negative.  Yet  he  felt, 
as  all  good  men  do,  that  a  good  name  is  better  than 
great  riches  and  precious  ointment.  His  other  trials 
would  have  been  comparatively  light,  had  his  friends 
been  true  and  kind.  But  they  were  unstable  and 
greatly  misjudged  him. 

Another  source  of  sorrow  was  that  Job  had  no  sen- 
sible religious  comfort.  He  cries  out,  "Oh  that  I 
were  as  in  months  past."  Job  xxix.  2.  At  no  pe- 
riod of  his  sufferings  does  he  seem  to  have  had  those 
transporting  views  of  divine  things,  which  many  of 
the  martyrs  had,  and  which  quenched  the  violence  of 
fire,  and  bore  the  soul  away  from  the  consideration  of 
personal  pains  to  rapturous  thoughts  on  Jesus,  and 
heaven,  and  the  crown  of  imperishable  glory.  Yea, 
not  only  was  he  tossed  with  tempest  and  not  com- 
forted, but  his  soul  was  filled  with  great  distress.  He 
cries  out:  "The  arrows  of  the  Almighty  are  within 
me,  the  poison  whereof  clrinketh  up  my  spirit:  the 
terrors  of  God  do  set  themselves  in  array  against  me." 
Job  vi.  4.  The  spirit  of  a  man  sustaineth  his  infirm- 
ity, but  a  wounded  spirit  who  can  bear?  Even  when 
alone  the  terrors  of  God  may  be  insupportable;  but 
when  joined  to  so  many  other  evils,  where  is  the  heart 
strong  enough  to  bear  the  dreadful  weight? 


job's  trials  and  mercies.  177 

It  heightened  Job's  misery  that  he  liad  not  sweet 
access  to  God  by  prayer.  He  says,  "Oh  that  I  knew 
where  I  might  find  him!  that  I  might  come  even  to 
his  seat!  I  would  order  my  cause  before  him.  Be- 
hold I  go  forward,  but  he  is  not  there;  and  backward, 
but  I  cannot  perceive  him;  on  the  left  hand,  but  I  cannot 
behold  him:  he  hideth  himself  on  the  right  hand  that 
I  cannot  see  him."  Job  xxiii.  3, 4,  8,  9.  The  privilege 
of  prayer  in  all  its  sweetness  remaining  to  God's  peo- 
ple, they  have  inexpressible  comfort;  but  when  that  is 
gone,  what  can  the  soul  do? 

Another  aggravation  of  Job's  affliction  was,  that  al- 
though better  instructed  than  his  friends,  he  yet  but 
imperfectly  understood  the  doctrine  of  providence. 
This  difficulty  has  been  felt  in  every  age.  In  the 
patriarchal  and  Mosaic  dispensations  it  terribly  af- 
flicted the  righteous.  Even  under  the  clear  light  of 
the  gospel,  good  men  have  perplexities  from  this 
source.  Job  had  no  such  clear  Scriptures  as  these: 
"As  many  as  I  love,  I  rebuke  and  chasten;"  "If  ye  be 
without  chastisement,  ye  are  not  sons;"  "We  must 
through  much  tribulation  enter  the  kingdom  of  God;" 
"  We  know  that  all  things  work  together  for  good  to 
them  who  love  God."  Instead  of  this  clear  light  Job 
himself  saw  God's  ways  involved  in  inscrutable  mys- 
tery. Job  xxxi.  3. 

Hope  of  better  days  on  earth  seems  quite  to  have 
H* 


178  JEHOVAH-JIREH. 

departed  from  him.  He  says,  "I  shall  no  more  see 
good."  Job  vii.  7.  As  far  forward  as  his  vision  ex- 
tended, all  was  dark  and  dreary.  No  star  of  pro- 
mise, no  ray  of  joyous  expectation  illumined  the 
gloom.  Former  greatness  arid  happiness  but  showed 
him  how  low  he  had  fallen.  They  gave  no  pledge  of 
return.  All  seemed  to  be  irretrievably  gone.  The 
great  man  of  Uz  became  a  companion  to  owls,  and  his 
harp  was  turned  into  mourning,  and  his  organ  into 
the  voice  of  them  that  weep.  Job  xxx.  29,  31. 

Under  this  enormous  load  of  suffering  Job  set  a 
bright  example  of  patience.  Not  a  word  of  sin- 
ful murmur  escaped  his  lips.  Job  i.  22.  He  exhibited 
not  the  proud  severity  of  the  stoic  in  refusing  to  ac- 
knowledge himself  afflicted.  He  had  not  the  iron 
hardihood  of  atheism,  denying  God's  hand  in  his  trou- 
bles. Nor  did  he  exhibit  the  sinful  sinking  of  unbe- 
lief. He  submissively  acquiesced  in  what  God  or- 
dained. He  brought  no  foolish  charge  against  his 
Maker.  He  meekly  says:  "What?  shall  we  receive 
good  at  the  hand  of  God,  and  shall  we  not  receive 
evil?"  Job  ii.  10.  He  sought  solace  in  worship  and 
especially  in  praise.  It  is  not  claimed  that  in  all 
things  Job  was  spotlessly  pure,  but  only  that  he  was 
in  the  main  and  persistently  upright.  Near  the  close 
of  the  book  God  himself  says,  "My  servant  Job  has 
spoken  of  me  the  thing  that  is  right."  Job  xlii.  7.    Job 


job's  trials  and  mercies.  179 

did  indeed  undertake  to  reason  on  matters  beyond  his 
knowledge.  Job  xxxviii.  2.  But  the  general  tenor  of 
his  feelings  was  pleasing  to  God.  For  a  long  time  he 
bore  the  most  trying  events  with  a  spirit  of  submission 
probably  never  equalled  in  a  mere  man.  For  this 
cause  he  is  fitly  held  up  to  us  as  one  whose  example  is 
worthy  of  imitation. 

III.  Let  us  consider  his  history  after  the  heavy 
hand  of  God  was  no  longer  upon  him.  On  this 
point  the  record  is  brief  but  highly  satisfactory. 
"The  Lord  turned  the  captivity  of  Job,  and  gave 
him  twice  as  much  as  he  had  before.  Then  came 
there  unto  him  all  his  brethren,  and  all  his  sisters,  and 
all  they  that  had  been  of  his  acquaintance  before,  and 
did  eat  bread  with  him  in  his  house;  and  they  be- 
moaned him,  and  comforted  him  over  all  the  evil  that 
the  Lord  had  brought  upon  him :  every  man  also  gave 
him  a  piece  of  money,  and  every  one  an  earring  of 
gold.  So  the  Lord  blessed  the  latter  end  of  Job  more 
than  his  beginning:  for  he  had  fourteen  thousand 
sheep,  and  six  thousand  camels,  and  a  thousand  yoke 
of  oxen,  and  a  thousand  she  asses.  He  had  also  seven 
sons  and  three  daughters.  .  .  .  And  in  all  the 
land  were  no  women  found  so  fair  as  the  daughters  of 
Job:  and  their  father  gave  them  inheritance  among 
their  brethren.  After  this  Job  lived  an  hundred  and 
forty  years,  and  saw  his  sons  and  his  sons'  sons,  even 


180  JEHOVAH-JIREH. 

four  generations.  So  Job  died  being  old  and  full  of 
days."  Job  xlii.  10-17.  Every  foul  imputation  on  his 
character  was  wiped  away.  Every  slanderous  tongue 
was  silenced.  The  terrible  storm  was  passed.  Only 
the  peaceable  fruits  of  righteousness  remained.  So- 
bered and  chastened  he  indeed  was,  but  richly  laden 
with  the  experience  of  God's  goodness.  He  saw  the 
end  of  the  Lord,  that  the  Lord  is  very  pitiful  and  of 
tender  mercy. 

CONCLUDING  OBSERVATIONS. 

1.  How  vain  are  all  merely  earthly  possessions! 
How  unstable  is  popular  favor!  How  uncertain  are 
riches!  How  soon  our  pleasures  may  be  followed  by 
pains!  When  parents  rejoice  at  the  birth  of  a  child, 
they  know  not  how  soon  they  may  weep  over  his  dead 
body  without  an  assurance  that  his  soul  is  saved.  Solo- 
mon thoroughly  tried  the  world.  His  sober  inspired 
judgment  was  that  all  was  vanity.  The  sooner 
we  reach  that  conclusion  ourselves,  the  wiser  shall 
we  be. 

2.  Let  us  always  be  more  afraid  of  sinning  against 
God  than  of  offending  our  nearest  earthly  friends. 
Job  instantly  repulsed  the  wicked  assaults  of  his  wife, 
saying,  "Thou  speakest  as  one  of  the  foolish  women 
speaketh."  Job  ii.  10.  To  his  own  disciple,  Peter, 
Jesus  was  compelled  to  say :  "  Get  thee  behind  me, 


job's  trials  and  mercies.  181 

Satan:  thou  art  an  offence  unto  me:  for  thou  sa- 
vorest  not  the  things  that  be  of  God  but  those 
that  be  of  men."  Matt.  xvi.  23.  No  human  friend- 
ship may  for  a  moment  interfere  with  our  fidelity 
to  God. 

3.  Although  God  generally  chooses  the  poor  as  his 
children,  yet  he  offers  mercy  to  the  rich,  and  receives 
all  such  as  humbly  seek  his  grace.  Job's  riches  did 
not  debar  him  from  the  kingdom  of  heaven.  By  rea- 
son of  depravity  riches  tend  to  alienate  the  heart  from 
God;  yet  sovereign  grace  can  remedy  that  evil.  He, 
who  is  rich  in  this  world's  goods,  and  also  rich  in 
faith  and  good  works,  is  loudly  called  to  sing  the 
praises  of  Jehovah.  Nothing  but  almighty  power 
could  thus  make  the  camel  go  through  the  eye  of  the 
needle,  or  preserve  the  soul  from  the  burning  flames 
of  insatiable  covetousness. 

4.  Weight  of  character  and  a  high  order  of  talents 
are  by  no  means  confined  to  the  enemies  of  God. 
"Why  should  they  be?  Piety  is  wisdom.  Who  ever 
stood  higher  for  wisdom  in  council,  for  soundness  of 
judgment  and  for  prowess  in  war  than  did  the  man  of 
Uz  ?  In  proportion  to  the  number  of  consistent  pro- 
fessors of  religion,  there  cannot  be  found  any  number 
of  men  who  surpass  God's  people  for  calmness  of  in- 
quiry, soberness  of  mind  and  practical  wisdom.     True 

16 


182  JEHOVAH-JIREH. 

religion   is   worthy  of  the   mpst   earnest   and   solemn 
attention. 

5.  Good  men  are  not  always  good  in  proportion  to 
the  degree  of  light  which  they  enjoy.  Job  is  supposed 
to  have  lived  before  the  time  of  Moses,  under  the 
obscurity  of  the  patriarchal  dispensation ;  yet  he  was 
a  burnins:  and  a  shining  light.  He  neither  saw  nor 
heard  many  wondrous  things  well  known  to  us.  Yet 
how  far  did  he  and  Abraham  and  Enoch  and  other 
ancient  worthies  excel  the  great  mass  of  even  good 
men  of  these  latter  days.  Truly  we  ought  to  blush 
for  our  short-comings.  Guilt  is  in  proportion  to  light. 
Surely  then  we  must  be  very  guilty  for  our  sad  defi- 
ciencies. 

6.  When  malice,  or  envy,  or  suspicion,  or  evil  sur- 
mising exists,  no  established  reputation,  no  want  of 
evidence  of  guilt  can  "  tie  the  gall  up  in  the  slander- 
ous tongue."  By  a  long  and  holy  life  Job  had  given 
incontestible  evidence  of  the  purity  of  his  character. 
His  friends  could  bring  no  proof  of  his  criminality  in 
anything.  Yet  they  charged  him  with  cruelty,  rapa- 
city and  hypocrisy.  Such  wickedness  has  not  yet  left 
the  earth.  It  is  no  new  or  rare  thing  for  the  best  men 
to  be  charged  with  the  basest  plans,  principles  or 
practices.  It  will  be  so  until  grace  shall  reign  through 
Jesus  Christ  over  all  hearts.  A  propensity  to  evil 
thoughts  and  evil  speeches  is  among  the  last  faults 


job's  trials  and  mercies.  183 

of    character   from    which    even   good    men   are   de- 
livered. 

7.  If  friends  accuse  us  falsely  and  act  as  enemies, 
let  us  not  forget  to  pray  for  them.  Job  set  us  the 
example :  Job  xlii.  8.  Enmities  arising  between  old 
friends  are  generally  more  violent  than  others.  "A 
brother  offended  is  harder  to  be  won  than  a  strong 
city:  and  their  contentions  are  like  the  bars  of  a 
castle."  Prov.  xviii.  19.  But  we  must  not  yield  to 
passion.  We  must  forgive  and  seek  blessings  on 
those  who  falsely  accuse  us  and  cruelly  entreat  us.  It 
was  not  till  Job  prayed  for  his  accusers  that  God 
turned  his  captivity.  Let  us  never  carry  a  load  of 
malice  in  our  hearts.  It  is  worse  than  any  evil  we 
can  suffer  at  the  hand  of  man. 

8.  When  our  characters  are  assailed,  we  are  at 
liberty  to  use  Christian  measures  to  remove  an  evil 
report.  It  is  then  best  to  leave  the  whole  matter  in 
the  hands  of  God.  Lawsuits  for  character  may  be 
lawful  and  sometimes  expedient.  But  when  bad  pas- 
sions are  excited  no  character  is  so  unspotted  that 
malice  will  not  spew  out  its  venom  against  it.  We 
may  deny  our  guilt ;  we  may  call  for  evidence  against 
us ;  we  may  bring  evidence  of  innocence ;  but  with 
men  of  heated  imaginations  and  strong  prejudices, 
evidence  never  has  its  just  weight. 

9.  It  is  very  dangerous  to  become  involved  in  a 


184  JEHOVAH-JIREH. 

labyrinth  of  reasoning  concerning  God,  his  character 
and  providence.  Things  which  are  revealed  belong 
to  us  and  our  children.  We  may  safely  follow  where- 
ever  revelation  leads  ;  but  we  are  no  judges  of  what  is 
proper  to  be  done  under  the  government  of  God.  The 
attempt  to  criticise  the  divine  proceedings  is  always  a 
failure  and  iniquity. 

10.  It  is  important  to  study  the  Scriptures  and 
learn  all  we  can  concerning  the  plans  and  providence 
of  God.  Had  Job  clearly  known  what  we  by  patient 
study  may  learn,  it  would  have  removed  much  of  the 
pungency  of  his  grief.  God's  word  is  a  light  and  a 
lamp.     Let  us  walk  by  it. 

11.  What  is  the  grief  of  each  one?  Is  it  poverty, 
poor  health,  want  of  reputation,  loss  of  religious  com- 
fort ?  "Whatever  it  be,  take  for  an  example  of  suffer- 
ing affliction  Job,  the  narrative  of  whose  trials  was 
written  for  our  comfort.  Like  him,  let  each  one  say 
of  the  Almighty,  "Though  he  slay  me,  yet  will  I 
trust  in  him."  Job  xiii.  15.  Never  was  pious  confi- 
dence in  the  Lord  misplaced.  Never  did  any  trust  in 
him  and  was  confounded. 

12.  The  secret  of  the  Lord  is  with  them  that  fear 
him.  The  greatest  secret  God  ever  reveals  to  his 
people  is  the  mystery  of  redemption.  Of  this  Job 
was  not  ignorant.  By  this  he  trium^'-ed.  His  own 
language  is  explicit:    "I  know  that  my  Redeemer 


job's  trials  and  mercies.  185 

liveth,  and  that  he  shall  stand  at  the  latter  day  upon 
the  earth :  and  though  after  my  skin  worms  de- 
stroy this  body  yet  in  my  flesh  shall  I  see  God : 
whom  I  shall  see  for  myself,  and  mine  eyes  shall 
behold  and  not  another."  Job  xix.  25-27. 
16  * 


186  JEHOVAH-JIREH. 


CHAPTER  XVI. 

god's  providence  towards  his  church  renders 
unnecessary  all  tormenting  fears  respect- 
ing her  safety  and  final  triumph. 

rilHE  fear  of  the  Lord  is  the  beginning  of  wisdom. 
-*-   Of  that  kind  of  fear  we  cannot  have  too  much. 

There  is  also  a  salutary  fear,  based  in  self-distrust, 
and  opposed  to  pride  and  carelessness.  That  is  a  good 
quality.     Blessed  is  the  man  that  feareth  always. 

But  there  is  a  fear  which  torments.  It  disheartens, 
multiplies  difficulties,  magnifies  obstacles,  and  refuses 
available  resources.  Such  fear  brings  a  snare.  It 
begets  doubts  and  despondency.  It  cries,  There  is  a 
lion  in  the  way.  It  weeps  when  it  should  rejoice.  It 
sings  dirges  when  paeans  are  called  for.  It  is  in  many 
ways  an  enemy  to  our  peace  and  usefulness.  It  is  a 
grief  to  our  fellows.     It  is  an  offence  to  God. 

Sometimes  such  fear  possesses  the  church.  She 
trembles  for  her  own  safety.  Let  us  consider  the  mat- 
ter in  order. 


THE    CHURCH    SAFE.  187 

I.  the  occasions  of  this  fear  are  such  as  these: 
1.  When  the  church  looks  to  herself  for  resources 
and  encouragement.  She  is  "a  little  flock."  "Jacob 
is  small."  The  people  of  God  are  "a  remnant." 
The  house  of  God  cannot  boast  of  great  numbers. 
Much  as  Zion  has  lengthened  her  cords  beyond  her 
former  possessions,  she  is  still  but  a  garden  hedged  in. 
Few  love  her  feasts,  or  delight  in  her  solemnities. 
Her  outward  state  is  humble.  Most  of  her  friends 
are  poor.  In  gathering  his  family,  the  Lord  refuses 
none,  who  sincerely  apply  for  admission;  yet  gene- 
rally he  pours  contempt  on  princes,  stains  the  pride  of 
all  glory,  takes  the  beggar  from  the  dunghill  and  ex- 
alts him  to  sonship  with  God.  Zion's  friends  are  an 
afflicted  people.  "She  is  black  as  the  tents  of  Kedar. 
The  sun  hath  looked  upon  her."  Waters  of  a  full 
cup  are  wrung  out  to  her  children.  Her  garments 
are  stained  in  the  blood  of  her  martyrs.  She  is  very 
feeble.  In  one  text  God  addresses  the  church  as 
"thou  worm  Jacob."  Her  attainments  are  low. 
Faith  is  weak.  Love  is  languid.  Joy  spreads  but 
few  feasts.  Self-denial  has  taught  but  few  of  her  hard 
lessons.  Humility  furnishes  but  a  scant  robe.  Zeal, 
where  is  it?  She  is  also  sadly  divided.  Her  unity  is 
marred.  "Her  children  have  been  angry  with  her." 
They  have  been  unnatural.  Ephraim  has  envied 
Judah,  and  Judah  has  vexed  Ephraim. 


188  JEHOVAH-JIREH. 

2.  'Another  occasion  of  fear  is  the  apparent  inade- 
quacy of  the  means  of  the  church's  defence.  Ascension 
gifts  have  indeed  descended  on  her  pastors  and 
teachers.  Still  they  are  not  angels  but  men,  men  of 
like  passions  with  others,  not  vessels  used  in  heaven, 
but  vessels  of  clay.  The  cherub  in  glorious  knowledge 
and  the  seraph  in  holy  fires  appear  not  in  any  of  our 
pulpits.  When  God  vouchsafes  his  presence,  divine 
ordinances  are  clothed  with  a  blessed  efficacy,  but  if 
the  Spirit  offended  by  our  sins  withdraws,  it  is  "even 
as  when  an  hungry  man  dreameth,  and  behold  he 
eateth;  but  he  awaketh,  and  his  soul  is  empty:  or  as 
when  a  thirsty  man  dreameth,  and  behold  he  drinketh, 
but  he  awaketh,  and  behold  he  is  faint,  and  his  soul 
hath  appetite."  In  the  letter  the  Gospel  no  less  than 
the  law  killeth.  In  the  hands  of  the  new-creating 
Spirit  it  is  the  power  of  God;  otherwise  it  is  foolish- 
ness, a  stumbling-block,  sounding  brass,  a  tinkling 
cymbal,  and  he,  who  proclaims  it,  does  but  beat  the 
air.  The  weapons  of  our  warfare  have  no  mightiness 
but  through  God. 

3.  Another  occasion  of  fear  to  the  church  is  found 
in  the  number,  haughtiness,  cunning,  fierceness  and 
cruelty  of  her  foes.  Their  name  is  legion.  The  church 
dwells  like  the  turtle-dove  surrounded  by  birds  of 
prey.  Her  enemies  present  whole  empires,  and  those 
the  most  populous,  in  solid  masses   of  wickedness. 


THE   CHURCH    SAFE.  189 

Their  insolence  is  diabolical.  They  shoot  out  the  lip. 
They  point  the  finger  of  scorn.  They  deride  pious 
grief.  They  mocked  the  dying  agonies  of  her  Lord. 
They  ridicule  her  noblest  designs,  saying,  "  If  a  fox  go 
up,  he  shall  even  break  down  their  stone  wall."  They 
exhaust  their  powers  of  reproach  and  ignominy  on  the 
saints.  They  rely  on  worldly  influence.  In  fury  they 
are  like  raging  waves  of  the  sea,  foaming  out  their 
thundering  menaces.  The  blood  of  the  faithful  they 
have  poured  out  like  water  to  the  dogs  of  persecution, 
who  have  licked  it  up  with  greediness.  Many  a  time 
has  persecution 

"  Sat  and  planned 
Deliberately  and  with  most  musing  pains, 
How  to  extremest  thrill  of  agony, 
The  flesh,  and  blood,  and  souls  of  holy  men, 
Her  victims,  might  be  wrought;  and  when  she  saw 
New  tortures,  of  her  laboring  fancy  born, 
She  leaped  for  joy,  and  made  great  haste  to  try 
Their  force,  well  pleased  to  hear  a  deeper  groan." 

We  may  live  to  see  such  days.  Sober  writers  on  pro- 
phecy seem  to  expect  a  wasting  fury  of  wicked  pas- 
sions before  the  blaze  of  Millenial  glory.  But  whether 
raging  or  quiet,  the  enemies  of  the  church  are  always 
cunning.  With  the  venom  they  have  also  the  guile 
of  the  serpent — that  old  serpent,  who  deceiveth  the 
nations.  They  lay  dark  plots.  They  fill  the  way  to 
Zion  with  pits  and  snares.     This  is  especially  true  of 


190  JEIIOVAH-JIREH. 

the  fautors  of  false  doctrine.  "Insidiousness  seems  to 
be  a  common  character  of  heresy."*  "  Damnable  here- 
sies" are  always  brought  in  "  privily."  If  it  were 
possible  false  teachers  would  deceive  the  very  elect. 

4.  Another  occasion  for  sinful  fear  in  the  church  is 
the  seeming;  tardiness  of  her  divine  Head  in  aveng-ino- 
her  wrongs  and  vindicating  her  cause.  Zion  forgets 
that  the  plans  of  her  King  reach  from  an  eternity  past 
to  an  eternity  to  come.  Forgetting  this,  the  church 
cries,  "O  Lord,  how  long?"  "Why  art  thou  unto  me 
as  a  liar  and  as  waters  that  fail?"  "I  look  for  judg- 
ment, but  there  is  none;  for  salvation,  but  it  is  far 
from  me."  For  ages  the  church  has  cried,  "How 
long,  O  Lord,  holy  and  true,  dost  thou  not  judge  and 
avenge  our  blood  on  them  that  dwell  on  the  earth?" 
How  often  is  the  heart  made  sick  by  the  deferring  of 
hope.  Edwards  ventured  to  conjecture  that  he  had 
seen  the  dawn  of  the  latter-day  glory.  Yet  he  lived 
to  see  folly,  heresy,  fanaticism  and  persecution  mar  the 
glory  of  that  great  revival. 

II.   SUCH  FEAR  IS  WITHOUT  GOOD  CAUSE. 

The  language  of  God  to  Zion  is  clear  and  unmis- 
takeable :  "  Fear  not ;  be  not  dismayed ."  God  gives 
reasons,  good  reasons  for  such  encouragement :  "  I  am 
with  thee ;  I  am  thy  God ;  I  will  strengthen  thee ;  I 

*  Milner. 


THE    CHURCH    SAFE.  191 

will  help  thee ;  I  will  uphold  thee  with  the  right  hand 
of  my  righteousness."  These  words  are  full  of  com- 
fort. They  point  us  to  God's  omnipresence.  "  I  am 
with  thee."  With  his  church  God  goes  through  the 
Red  sea,  through  the  wilderness,  through  Jordan, 
through  the  wars  of  Canaan.  He  goes  with  Jeremiah 
into  the  mire  of  the  dungeon  of  Malchiah,  with  Daniel 
into  the  lions'  den,  with  the  young  Hebrews  into  the 
burning  fiery  furnace,  with  Stephen  through  the  shower 
of  stones,  and  with  John  to  the  island  of  Patmos.  Nor 
does  he  confine  his  presence  to  great  men,  or  great 
occasions.  To  the  whole  church  in  all  her  states  and 
trials  he  says,  "  I  will  never,  no  never  leave  thee ;  I 
will  never,  no  never,  no  never  forsake  thee."  "When 
thou  passest  through  the  waters,  I  will  be  with  thee; 
and  through  the  rivers  they  shall  not  overflow  thee ; 
when  thou  walkest  through  the  fire,  thou  shalt  not  be 
burned ;  neither  shall  the  flame  kindle  upon  thee." 

In  this  presence  of  God  there  is  a  blessed  concord 
among  the  persons  of  the  adorable  Trinity.  The 
eternal  Father  says,  "  I  am  with  thee."  The  eternal 
Son  says,  "  Lo,  I  am  with  you  always  even  unto  the 
end  of  the  world."  The  eternal  Spirit  by  the  Son 
assures  us  that  he  will  abide  with  us  forever.  This 
presence  supposes  and  implies  readiness  to  hear  com- 
plaints, to  extend  aid,  to  protect,  support  and  deliver. 
It  gives  us  at  hand  vast  storehouses  of  infinite  perfec- 


192  JEIIOVAH-JIREII. 

tions  from  which  to  draw  supplies.  Let  the  church 
stand  on  this  rock  and  sing :  "  God  is  our  refuge  and 
strength,  a  very  present  help  in  trouble." 

Look,  too,  at  the  power  of  God  promised  to  help, 
uphold  and  strengthen  us.  Pious  men  of  all  ages  have 
stayed  themselves  on  that  al mightiness,  severed  from 
which  the  universe  would  rush  headlong  into  the  bot- 
tomless abyss  of  annihilation,  but  supported  by  which 
all  worlds  travel,  "wheeling  unshaken  through  im- 
mensity." The  Lord  thus  chides  and  cheers  us  at 
once :  "  I,  even  I,  am  he  that  comforteth  you :  who 
art  thou,  that  thou  shouldest  be  afraid  of  a  man  that 
shall  die,  and  of  the  son  of  man  that  shall  be  made  as 
grass ',  and  forgettest  the  Lord  thy  Maker,  that  hath 
stretched  forth  the  heavens,  and  laid  the  foundations 
of  the  earth ;  and  hast  feared  continually  every  day 
because  of  the  fury  of  the  oppressor,  as  if  he  were 
ready  to  destroy?  and  where  is  the  fury  of  the  oppres- 
sor? The  captive  exile  hasteneth  that  he  may  be 
loosed,  and  that  he  should  not  die  in  the  pit,  nor  that 
his  bread  should  fail."  "  Hast  thou  not  known  ?  hast 
thou  not  heard,  that  the  everlasting  God,  the  Lord, 
the  Creator  of  the  ends  of  the  earth,  fainteth  not, 
neither  is  weary?  there  is  no  searching  of  his  under- 
standing. He  giveth  power  to  the  faint,  and  to  them 
that  have  no  might  he  increaseth  strength."  Who 
dare  affirm  that  anything  is  too  hard  for  God  ?     He, 


THE   CHURCH   SAFE.  193 

who  humbly  relies  on  the  presence  and  power  of  God 

"is  the  man  whom  storms  can  never  make 
Meanly  complain ;  nor  can  a  flattering  gale 
Make  him  talk  proudly :  he  hath  no  desire 
To  read  his  secret  fate :  yet  unconcerned 
And  calm  can  meet  his  unborn  destiny 
In  all  its  charming  or  its  frightful  shapes." 

The  Bible  abounds  in  exceeding  great  and  precious 
promises,  inwoven  into  the  covenant,  which  God  has 
made  with  his  chosen,  and  which  has  been  the  joy  of 
the  saints  in  all  ages.  That  covenant  is  everlasting. 
Time,  change,  tumult,  can  never  set  it  aside.  Abra- 
ham, David,  and  all  the  prophets  hold  their  places  in 
heaven  by  this  tenure. 

This  covenant  is  also  sure.  There  is  no  flaw  in  it. 
It  is  well  ordered.  It  is  the  device  of  God  himself, 
the  work  of  eternal  wisdom. 

This  covenant  is  confirmed  by  renewals,  by  fulfil- 
ments, by  ordinances,  by  signs  and  seals,  and  by  the 
solemnities  of  an  oath.  For,  "God  willing  more 
abundantly  to  shew  unto  the  heirs  of  promise  the  im- 
mutability of  his  counsel  confirmed  it  by  an  oath,  that 
by  two  immutable  things,  in  which  it  was  impossible 
for  God  to  lie,  we  might  have  a  strong  consolation." 
Now,  "  though  it  be  but  a  man's  covenant,  yet  if  it  be 
confirmed,  no  man  disannulleth  or  addeth  thereto." 

How  firm  then  must  be  the  covenant  of  God ! 
17  I 


194  JEHOVAH-JIREH. 

This  covenant  is  no-  -d  with  any  causal  or 

meritorious  conditions.  "We  are  to  look  and  live,  to 
take  and  eat,  to  receive  Christ  and  his  grace,  and  be 
saved  forever.     Xo  money,  no  merit  is  required  of  us. 

This  covenant  is  ample  in  its  provisions.  It  secures 
the  promise  of  the  life  that  now  is.  and  of  that  which 
is  to  come.  It  secures  bread  and  water,  food  and 
raiment,  justification  and  sanctification,  laith,  repent- 
ance, hope,  love,  joy,  meekness,  patience,  gentleness, 
peace,  experience,  victory  and  an  exceeding  and  eternal 
weight  of  glory.  It  makes  death  a  blessing.  It  pro- 
nounces the  believer  heir  of  all  things.  It  converts 
ills  into  mercies. 

This  covenant  is  sealed  in  the  blood  of  the  Son 
of  God.  "  This  is  the  new  testament  in  my  blood," 
-     -  he. 

The  execution  of  this  covenant  is  conducted  under 
''the  ministration  of  the  Spirit."  He  gives  us  the 
anointing  that  abideth,  the  unction  that  teacheth  all 
things. 

This  covenant  is  never  to  be  forgotten.  God  never 
_  :-  it,  nor  will  he  let  his  people  forget  it. 

This  covenant  is  ordained  in  the  hands  of  a  Media- 
tor. Jesus,  who  is  "  the  Messenger  of  the  covenant,"" 
UG  d'a  elect,  in  whom  his  soul  delighteth,"  the  G<xl- 
man,  the  Surety-  of  all  his  people.  The  exceeding 
fitness  of  our  Saviour  to  administer  this  covenant  is 


THE   CHURCH    SAFE.  195 

often  declared  in  Scripture.  First,  "  He  thought  it 
not  robbery  to  be  equal  with  God."  His  eternal 
power  and  Godhead  are  never  questioned  in  heaven. 
As  a  days-man  he  is  able  to  lay  his  hand  upon  God. 
Secondly,  finding  those  to  be  redeemed  in  human 
nature,  he  took  part  of  the  same.  He  became  bone  of 
our  bone  and  flesh  of  our  flesh.  He  assumed  our 
whole  nature,  its  sinfulness  excepted.  He  was  tempted 
in  all  points  like  as  we  are.  He  carried  our  sorrows. 
He  shook  hands  with  grief  and  made  affliction  his 
bosom  companion.  With  tastes  exquisitely  refined 
and  with  sensibilities  the  keenest,  he  lived  and  died 
poor,  subsisting  chiefly  on  the  charities  of  a  few  hum- 
ble females,  he  hungered,  he  thirsted,  he  toiled,  he 
wept,  he  prayed,  he  died,  and  even  in  his  mysterious 
agony,  he  showed  his  power  and  grace  by  saving  a 
thief,  and  his  filial  piety  and  natural  affection  by 
making  the  most  fitting  provision  for  his  aged  mother. 
Even  after  his  resurrection  he  gave  many  infallible 
proofs  that  he  was  still  truly  a  man.  Thirdly,  Christ 
was  pre-eminently  prepared  for  his  work  by  being 
gloriously  anointed  by  the  Holy  Ghost.  "  He  received 
the  Spirit  not  by  measure."  All  fulness  of  grace,  and 
truth,  and  wisdom  dwelt  in  him.  Fourthly,  in  conse- 
quence of  what  he  was  and  did  and  suffered,  he  is 
highly  exalted.  His  name  is  above  every  name.  The 
universe  is  subsidized  to  him.     He  summons  the  stars 


196  JEHOVAII-JIREn. 

to  fight  his  battle?,  and  they  obey  him.  His  angels 
at  his  command  confound  his  foes  and  save  his  people. 
'*  By  him  kings  reign,  and  princes  decree  justice.  By 
him  princes  rule,  and  nobles,  even  all  the  judges  of  the 
earth."  Over  good  and  bad,  angels  and  men  he  sways 
his  sceptre.  It  was  he,  who  struck  the  oracles  dumb. 
Even  his  birth  sent  confusion  into  the  heathen  tem- 
ples. The  most  famous  seat  of  such  worship  was  at 
Delphos.  When  the  oracle  there  was  asked  why  he 
so  seldom  gave  responses  now,  the  answer  was,  "  There 
is  a  Hebrew  boy,  who  is  king  of  the  gods,  who  has 
commanded  me  to  leave  this  house,  and  be  gone  to 
hell,  and  therefore  you  are  to  expect  no  more  answers." 
O  yes,  the  Hebrew  boy  is  the  Father  of  eternity,  the 
Wonderful,  Counsellor,  the  mighty  God.  Devils  were 
subject  unto  him.  Pharaoh,  Cyrus,  Sennacherib, 
Herod,  Xero,  every  tyrant  and  every  persecutor  did 
but  "  accomplish  his  whole  work  on  Mount  Zion." 

If  convulsions  shake  heaven  and  earth,  if  thrones 
and  empires  crumble  to  dust,  if  rivers  of  blood  arc 
poured  out,  if  famine  and  pestilence  devastate  the  land, 
if  there  be  "  upon  the  earth  distress  of  nations  with 
perplexity ;  the  sea  and  the  waves  thereof  roaring : 
men's  hearts  failing  them  for  fear,  and  for  looking 
after  those  things,  which  are  coming  on  the  earth," 
still  we  sing,  "  O  Zion,  thy  God  reigneth."  On  the 
other  hand  to  his  people  he  is  the  Prince  of  peace.     To 


THE   CHURCH    SAFE.  197 

them  he  is  as  "  the  light  of  the  morning,  when  the  sun 
riseth,  even  a  morning  without  clouds ;  as  the  tender 
grass  springing  out  of  the  earth  by  clear  shining  after 
rain."  Thou  worm  Jacob,  he  helps  thee,  he  upholds 
thee,  he  strengthens  thee.  He  makes  "the  feeble 
among  his  saints  to  be  as  David,  and  the  house  of 
David  to  be  as  God,  as  the  angel  of  the  Lord." 
"  When  the  poor  and  needy  seek  water  and  there  is 
none,  and  their  tongue  faileth  for  thirst,  he  opens 
rivers  in  high  places  and  fountains  in  the  midst  of  the 
valleys.  He  makes  the  wilderness  a  pool  of  water  and 
the  dry  land  springs  of  water."  His  compassions  are 
infinite,  his  power  almighty,  his  wisdom  unerring. 
Before  his  incarnation  he  was  afflicted  in  all  their 
affliction,  and  since  his  ascension  he  has  once  come 
down  within  the  hearing  of  men  to  assure  us  that  he 
and  his  people  are  one,  saying  to  the  enraged  blas- 
phemer, "Why  persecutest  thou  me?"  His  church  is 
graven  on  the  palms  of  his  hands.  In  the  midst  of 
cares  and  business  the  husband  may  forget  the  wife  of 
his  youth ;  but  the  bridegroom  of  the  church  has 
"  betrothed  her  unto  him  forever,  yea  he  has  betrothed 
her  unto  him  in  righteousness,  and  in  judgment  and 
in  loving-kindness,  and  in  mercies.  He  has  even 
betrothed  her  unto  him  in  faithfulness."  And  all  this 
provision  of  mercy,  of  a  covenant  with  a  Surety,  was 
made  in   mere   love  and  pity.     So  that  we  may  in- 


198  JEHOVAII-JIREH. 

trepidly  reason,  If  "  God  spared  not  his  own  Son,  but 
delivered  him  up  for  us  all,  how  shall  he  not  with 
him  freely  give  us  all  things?"  Such  reasoning  is 
conclusive — unanswerable.  It  shuts  us  up  to  hope. 
It  forbids  all  harassing  fears.  It  brands  dismay  with 
guilt  and  infamy. 

If  these  things  are  so,  then  every  pious  man  ought 
to  be  far  more  concerned  to  derive  benefit  from  afflic- 
tions, than  to  get  rid  of  them.  We  are  always  guilty 
when  we  do  not  gather  the  peaceable  fruit  of  righteous- 
ness from  our  chastisements.  From  adversity  the 
church  should  derive  the  following  benefits : 

1.  She  should  learn  the  meaning  of  many  portions 
of  Scripture.  The  Psalms  and  many  of  the  sacred 
writings  are  best  studied  in  the  day  of  darkness,  trial, 
bereavement.  Whatever  leads  us  correctly  to  under- 
stand God's  word  is  useful  to  us. 

2.  Trials  lead  to  prayer.  How  seldom  has  strong 
crying  with  tears  ascended  to  God,  except  from  the 
hearts  of  believers  borne  down  with  an  awful  weight 
of  sorrow.  At  prayer  in  the  whale's  belly  Jonah  is 
safer  and  nearer  deliverance  than  asleep  on  the  ship. 

3.  In  sanctified  affliction  we  acquire  increased  con- 
fidence in  God.  We  find  that  we  are  as  safe  and  can 
be  as  quiet  when  haled  before  judges,  when  loaded 
with  chains  and  reproaches,  when  stripped  of  earthly 


THE    CHURCH    SAFE.  199 

stays  and  props,  as  when  abounding  in  plenty,  and 
having  outward  peace  and  prosperity. 

4.  "  The  path  of  duty  is  the  path  of  safety."  Daniel 
in  the  lion's  den,  Paul  in  carrying  his  cause  to  Rome, 
and  Luther  in  burning  the  pope's  bull,  were  perfectly  safe 
because  they  were  following  the  leadiugs  of  Providence. 
God  will  defend  all,  who  work  righteousness  and  trust 
in  the  Lord.  A  man  is  not  hurt,  till  his  soul  is  hurt; 
and  his  soul  is  not  hurt,  till  his  conscience  is  defiled; 
and  his  conscience  is  not  defiled,  till  it  is  polluted  with 
sin.  Nothing  can  harm  us,  as  long  as  we  are  follow- 
ers of  that  which  is  good. 

5.  The  triumph  of  the  wicked  is  short,  and  all  car- 
nal boasting  is  vain.  The  greatest  of  all  victories  is 
that  which  one  obtains  over  his  own  evil  heart.  "  Re- 
joice not  when  thine  enemy  falleth,  and  let  not  thine 
heart  be  glad  when  he  stumbleth :  lest  the  Lord  see  it, 
and  it  displease  him,  and  he  turn  away  his  wrath 
from  him."     At  all  times  beware  of  carnal  exultation. 

6.  God  will  take  care  of  his  interests  on  earth.  He 
will  promote  the  purity  and  protect  the  innocence  of 
his  church.  "All  is  not  lost  that  is  brought  into  dan- 
ger." "In  the  mount  it  shall  be  seen."  "Man's  ex- 
tremity is  God's  opportunity."  "When  things  get  to 
the  worst,  they  begin  to  grow  better."  "When  the 
bricks  arc  doubled,  then  comes  Moses." 

7.  Whoever  risks  anything  for  the  truth,  and  cause, 


200  JEHOYAH-JIREH. 

and  people  of  God,  shall  ultimately  suffer  damage  in 
nothing.  "He  that  loseth  his  life  shall  find  it."  He, 
who  piously  leads  a  life  of  self-denial,  has  a  con- 
tinual feast. 

8.  Let  us  judge  nothing  before  the  time.  \Ye  are 
of  yesterday  and  know  nothing.  Though  the  Lord 
cause  grief,  he  will  have  compassion  according  to  the 
multitude  of  his  mercies,  for  he  does  not  afflict  wil- 
linodv  nor  grieve  the  children  of  men. 

Da  C 

9.  If  we  see  the  oppression  of  the  poor,  and  the  vio- 
lent perverting  of  judgment  and  justice  in  the  earth, 
we  should  not  marvel  at  the  matter;  for  he  that  is 
higher  than  the  highest  regardeth,  and  there  be  higher 
than  they.  Ecc.  v.  8.  Xor  let  us  be  greedy  of  the 
things  that  perish.  "As  the  partridge  sitteth  on 
eggs,  and  hatcheth  them  not,  so  he  that  getteth  riches, 
and  not  by  right,  shall  lose  them  in  the  midst  of  his 
days,  aud  at  his  end  shall  be  a  fool."  Jer.  xvii.  11. 

10.  All  the  trials  the  church  undergoes  are  tests, 
and  show  God's  people  what  is  in  their  hearts.  So 
we  read  of  Hezekiah.  "In  the  business  of  the  ambas- 
sadors of  the  princes  of  Babylon,  who  sent  unto  him 
to  inquire  of  the  wonder  that  was  done  in  the  land, 
God  left  him,  to  try  him,  that  he  might  know  all  that 
was  in  his  heart."'  2  Chr.  xxxii.  31. 

11.  God  so  arranges  and  blesses  the  trials  of  his 
people,  as  commonly  to  make  them   the   means   of 


THE    CHURCH   SAFE.  201 

strengthening  their  love  to  the  church.  He,  who 
does  not  love  Zion,  does  not  love  her  King.  He, 
who  does  not  prefer  Jerusalem  above  his  chief  joy,  is 
not  prepared  for  glory.  Whatever  leads  us  to  "walk 
about  Zion,  go  round  about  her,  tell  the  towers  thereof, 
mark  well  her  bulwarks,  and  consider  her  palaces,"  is 
good  for  us,  and  refreshes  us. 

12.  Some  trials  in  each  age  of  the  church  are  neces- 
sary to  keep  alive  the  principles  of  personal  and  reli- 
gious liberty.  The  world  is  always  cruel  and  tyran- 
nizing. Every  generation  has  to  fight  the  battle  of 
freedom  of  thought,  and  freedom  of  worship.  The 
world  is  always  encroaching. 

13.  Let  us  often  inquire,  Wherefore,  O  Lord,  dost 
thou  contend  with  us?  There  is  always  a  cause — a 
need  be — for  our  afflictions.  Blessed  is  he  who  knows 
his  calling,  his  business,  his  opportunity,  and  the  end 
God  has  in  view  in  dealing  with  him. 

14.  By  the  review  and  remembrance  of  past  trials, 
let  the  church  gather  strength  for  future  conflicts. 
Often  do  saints  sing: 

"  When  we  review  our  dismal  fears, 

'Tis  hard  to  think  they've  vanished  so; 
With  God  we  left  our  flowing  tears, 
He  makes  our  joys  like  rivers  flow." 
"Zion  enjoys  her  monarch's  love, 

Secure  against  a  threatening  hour; 
Nor  can  her  firm  foundation  move, 

Built  on  his  truth,  and  armed  with  power." 


202  JEHOVAH-JIREII. 


CHAPTER  XVII. 

god's  providence  over  nations. 

N  general  men  think  far  too  little  of  God's  provi- 
dence over  nations.  In  great  perplexity,  when 
evidently  the  power  of  man  is  wholly  inadequate  to  re- 
move or  avert  evils,  then  indeed  the  thoughtful  say, 
In  God  alone  is  our  help.  If  divine  interposition  is 
required  in  anything,  surely  it  is  essential  in  the  go- 
vernment of  nations.  The  interests  at  stake  are  vast 
and  momentous.  Property,  liberty,  reputation  and 
life,  with  all  the  rights  and  blessings  connected  with 
them,  are  powerfully  protected  or  ruinously  destroyed 
by  political  institutions.  An  invasion  of  rights  re- 
specting either  of  these  Jbas  often  called  forth  the 
greatest  powers  of  argument  and  eloquence,  even  when 
but  one  man  had  committed  or  suffered  an  aggression. 
But  in  the  government  of  nations  the  rights  of  thou- 
sands, generally  of  millions,  are  at  stake.  If  conscious 
integrity  under  slander,  violence  or  chains  may,  from 
its  dark  cells,  lift  up  its  supplicating  eye  to  the  Father 
of  spirits,  and  hope  that  he  will  make  bare  his  arm, 


PROVIDENCE  OVER  NATIONS.         203 

and  plead  its  cause,  though  the  person  of  but  one,  and 
he  an  humble  member  of  society,  be  involved;  can  we 
believe  that  the  destinies  of  a  mighty  people  associated 
in  a  body  politic  are  forgotten  before  God?  If  the 
gentle  shepherd,  the  distressed  mariner,  the  dying  pri- 
soner, the  orphan  boy,  or  the  defenceless  widow  may 
venture  to  repose  confidence  in  Jehovah;  surely  may  a 
nation  expect  that  their  common  and  unspeakable 
interests  will  not  be  forgotten  before  God? 

These  thoughts  derive  no  small  force  from  the  abso- 
lute incapacity  of  nations  to  protect  themselves,  or  to 
preserve  their  own  existence.  There  are  but  few  men 
in  the  world  possessed  of  any  considerable  wisdom  in 
the  management  of  political  affairs.  The  eloquent,  the 
brave,  the  learned  are  often  wholly  unfit  for  times  of  trial 
in  the  regulation  of  states  and  empires.  We  have  the 
highest  authority  for  saying :  "  Great  men  are  not  always 
wise."  The  affairs  of  nations  are  so  complicated,  the 
interests  involved  are  so  conflicting,  the  passions  of 
men  are  so  turbulent,  and  a  passage  through  difficul- 
ties is  often  so  narrow  and  so  intricate,  that  learning 
gives  no  safe  precedents,  eloquence  is  powerless  in  the 
presence  of  fierce  opposition,  courage  is  as  useless  as  it 
would  be  in  attacking  a  tornado,  and  age  and  public 
services  are  forgotten,  despised  or  envied.  In  such 
times  there  is  need  of  wisdom  in  all  the  departments 
of  government — a  wisdom  too  that  has  seldom  been 


204  JEHOVAH-JIREII. 

attained  by  mortals.  The  shrewdest  men  the  world 
has  ever  seen  have  often  felt  themselves  embarrassed 
and  sometimes  confounded.  Moreover,  the  really  wise 
men  in  any  nation,  being  a  very  small  minority  in 
fact,  are  often  so  in  the  adoption  of  measures.  They 
see  one  after  another  of  the  only  safe  plans,  which  they 
recommend,  rejected  until  they  despair  of  success. 
Their  foresight  is  called  fancy;  their  prudence  is  es- 
teemed timidity;  their  moderation  is  set  down  to  the 
account  of  lukewarmness ;  and  their  timely  courage 
is  called  rashness.  Every  people  on  earth,  at  least 
every  free  people,  have  at  times  been  like  a  vessel  dis- 
masted, her  rudder  bands  broken,  herself  driven  before 
the  winds,  and  at  the  mercy  of  the  waves.  No  pilot 
but  one  that  has  omniscience  is  adequate  to  stand  at 
the  helm  and  guide  her  safely  through  the  storm. 

A  pure  despotism  is  the  simplest  form  of  govern- 
ment in  the  world.  In  it  the  will  of  one  man  decides 
everything.  The  moment  men  depart  one  step  towards 
constitutional  freedom,  the  government  becomes  com- 
plex. The  more  freedom,  the  more  difficult  it  is  to 
understand  and  adjust  the  balances  of  the  Constitution 
and  the  laws  under  it.  Hence  the  necessity  of  trans- 
cendent wisdom  in  rulers.  But  if  great  men  are  not 
always  wise,  neither  are  wise  men  always  honest,  dis- 
interested and  patriotic.  Ahithophel  was  a  traitor. 
Richelieu  was  bold,  intriguing  and  fond  of  war.     He 


PROVIDENCE  OVER  NATIONS.         205 

wasted  Savoy,  Pignerol  and  Casal.  He  sent  Mary  de 
Medicis,  his  great  benefactress,  to  end  her  days  in  exile. 
He  agitated  all  surrounding  kingdoms  with  dissen- 
sions and  insurrections.  He  had  great  abilities  but 
great  ambition  and  very  few  virtues.  Talleyrand  fell 
with  every  tottering  dynasty  and  rose  with  its  suc- 
cessor. His  very  wisdom  was  the  scourge  of  the 
nation  which  he  ruled.  Pitt  was  a  great  statesman, 
but  his  wars  cost  England  nearly  a  million  of  millions 
of  pounds  sterling,  besides  precious  lives  innumerable, 
and  the  loss  of  more  private  virtue  than  the  glory  of 
all  the  kingdoms  of  the  world  is  worth.  Men  who 
might  understand  what  ought  to  be  done  for  a  nation's 
good  are  often  vain,  cruel  and  sordidly  selfish.  When 
wisdom  degenerates  into  cunning,  and  political  acts 
are  cautiously  constructed  to  secure  the  elevation  of 
their  authors,  their  very  gifts  are  a  curse.  Their  long 
and  loud  professions  of  love  of  country  deceive  none 
but  the  unwary.  When  any  one  dares  to  oppose  their 
nefarious  schemes,  they  cry  out,  "Art  thou  he  that 
troubleth  Israel  ?"  They  often  pander  to  the  sins  of 
the  nation.  Their  appeals  are  to  the  worst  passions 
of  the  human  breast.  Their  practice  is  never  better 
than  their  principles.  Sometimes  they  are  wine-bibbers 
and  drunkards  ;  sometimes  they  are  lewd  and  profane  ; 
sometimes,  gamblers  and  duellists.  They  deride  God's 
is 


206  JEIIoVAII-JIKEH. 

* 

name ;  they  despise  his  Sabbaths  ;  they  scorn  his  wor- 
ship; they  reject  his  word. 

Some  have  thought  that,  because  in  the  United 
States,  Christianity  has  outlived  the  ten  thousand 
malignant  blows  aimed  at  her  sacred  standard  and  her 
standard  bearers  by  the  army  of  infidels  that  arose  just 
after  the  French  Revolution,  therefore  pure  religion  is 
here  in  no  danger.  But  is  this  not  a  mistake  ?  In 
the  eyes  of  a  majority  of  this  nation,  it  is  no  longer  a 
reproach  to  be  a  professed  Christian.  For  years  some 
great  men  have  been  courting  various  religious  denomi- 
nations in  order  to  secure  their  votes.  Hence  new 
dangers  threaten  both  the  body  politic  and  the  church 
of  God.  Already  hypocrisy  and  phariseeism  are  by 
some  deemed  advantageous  in  political  contests.  The 
world  is  not  without  a  solemn  lesson  on  this  subject. 
It  may  not  be  resolved  by  any  legislature,  as  once  it 
was  by  Parliament,  that  "  no  person  shall  be  employed 
but  such  as  the  House  is  satisfied  of  his  real  godliness." 
Yet  oftentimes  public  opinion  is  more  powerful  than 
any  statute.  Let  ambitious  men  be  once  persuaded 
that  an  assumption  of  the  Christian's  name  and  garb 
will  advance  their  interests,  and  if  we  do  not  find  them 
with  "  plain  dress  and  lank  hair,"  "  talking  through 
their  noses  and  showing  the  whites  of  their  eyes,"  we 
shall  at  least  find  them  flattering  the  vanity  of  the 
silly  or  superstitious,  and  desecrating  the  high  func- 


PROVIDENCE  OVER  NATIONS.         207 

tions  of  their  stations  to  sectarian  fanaticism,  and 
putting  their  hands  upon  the  holy  things  of  a  religion, 
which  hurls  its  most  awful  anathemas  against  a  vain 
show  of  piety;  but  says  imperatively  to  each  one, 
"  My  son,  give  me  thy  heart." 

Surely  then  there  is  need  for  the  insteppings  of  Je- 
hovah to  guide  and  govern  nations ;  nations  generally ; 
each  nation  in  particular.  Truly  God  is  their  only 
hope.  If  he  withdraw  his  arm  they  sink.  If  he 
remove  his  protecting  shield,  they  fall  before  their 
enemies.  If  he  take  his  strong  and  quieting  hand  off 
the  hearts  of  the  people,  their  passions  heated  as  in  a 
furnace  burst  forth,  and  free  institutions  like  stubble 
perish  before  the  consuming  fire. 

It  is  therefore  no  less  the  part  of  wisdom  than  of 
piety  to  acknowledge  the  absolute  dependence  of  every 
nation  upon  the  all-wise  governance  and  nurturing 
care  of  Jehovah  for  the  perpetuity  of  its  blessings. 
Sober  men  in  every  age  and  country  have  publicly  and 
privately  confessed  how  the  Lord  alone  did  make,  and 
save,  and  keep  them  a  people.  Many  a  time  does  the 
peace  of  every  land  hang  by  a  thread,  and  faction,  or 
violence,  or  treachery  stand  ready  with  their  weapons 
to  cut  it.  Without  God's  good  providence  too,  nations 
would  soon  perish  from  famine  or  pestilence. 

Very  easily  can  God  arm  even  a  feeble  folk  to  set 
at  defiance  for  years  together  the  skill  of  the  most 


208  JEIIOVAH-JIREII. 

powerful  governments.  At  one  time  in  this  century 
four  of  the  mightiest  nations  on  earth  for  years  found 
their  arms  and  prowess  held  at  bay  by  comparatively 
contemptible  tribes ;  Russia  by  the  Circassians;  Eng- 
land by  the  Afghans  ;  France  by  the  Algerines ;  and 
America  by  the  Seminoles.  Each  of  these  powerful 
states  expended  scores  of  millions  of  money  and  wasted 
many  precious  lives,  while  God  was  teaching  them 
that  the  race  is  not  to  the  swift,  nor  the  battle  to  the 
strong,  but  that  God  is  Judge  of  all. 

These  views  are  fully  sustained  by  Scripture.  If  the 
weakness  and  wickedness  of  men  show  that  nations 
cannot  be  preserved  by  human  power  and  wisdom, 
revelation  teaches  the  same.  It  is  not  convenient  to 
present  all  the  passages  of  Holy  Writ  which  establish 
this  truth.  The  following  are  some  of  them.  God 
claims  to  be  the  Father  and  Founder  of  nations.  To 
Ishmael  he  said:  "I  will  make  of  thee  a  nation."  To 
Abraham  he  said:  "I  will  make  of  thee  a  strong  na- 
tion." Very  often  in  the  Scriptures  does  he  claim  to 
have  founded  and  preserved  the  Jewish  nation.  Again 
it  is  said :  "  He  shall  judge  among  the  nations,"  and 
'•The  Lord  is  governor  among  the  nations."  God  is 
often  said  to  have  scattered  nations,  to  have  cast  out 
nations,  to  have  divided  to  the  nations  their  inheri- 
tance, to  increase  nations,  to  enlarge  them,  and  to  Bub- 
due  them.     Xor  is  Jehovah  burdened  with  this  mighty 


PROVIDENCE  OVER  NATIONS.         209 

charge;  for  all  nations  are  before  him  as  nothing  and 
vanity,  a  drop  of  the  bucket  and  the  dust  of  the 
balance.  "When  he  giveth  quietness,  who  then  can 
make  trouble?  and  when  he  hideth  his  face,  who  then 
can  behold  it?  whether  it  be  done  against  a  nation,  or 
against  a  man  only."  God  has  often  threatened  to 
punish  nations,  to  be  avenged  on  them,  yea,  to  cast 
into  hell  the  nations  that  forget  God.  These  are  but 
a  small  part  of  the  solemn  texts  of  Scripture  on  this 
subject.  They  are  enough  to  show  that  God's  provi- 
dence over  nations  is  universal  and  particular. 

They  also  show  that  there  is  cause  of  fear  for  every 
nation  on  earth.  The  Lord  is  their  governor  and  they 
have  rebelled  against  him.  They  have  been  exceedingly 
ungrateful.  What  prosperous  nation  hath  not  waxed 
fat  and  kicked  against  the  Lord  ?  How  do  pride,  and 
vanity,  and  covetousness,  and  evil  speaking,  and  pro- 
faneness,  and  drunkenness,  and  hatred  between  the 
rich  and  poor,  and  contempt  of  authority,  and  violence, 
and  bloodshedding  stain  the  escutcheon  of  every  na- 
tion !  How  is  the  permanency  of  every  good  govern- 
ment endangered  by  office  seekers! 

"  UnnumberM  suppliants  crowd  preferment's  gate, 
Athirst  for  wealth,  and  burning  to  be  great; 
Delusive  fortune  bears  the  incessant  call, 
They  mount,  they  shine,  evaporate  and  fall. 
On  every  stage  the  foes  of  peace  attend, 
Hate  dogs  their  flight,  and  insult  marks  their  end." 
IS  * 


210  JEHOVAII-JIKEII. 

When  God  afflicts  any  nation  let  its  inhabitants 
reverently  bow  before  him  and  humbly  submit  to  his 
chastisements. 

Let  good  men  pray  and  trust  in  the  providence  of 
God.  He  can  deliver  them  and  their  nation  out  of 
all  their  troubles.     It  is  his  memorial  in   every 

GENERATION  THAT  HE  HEARETH  PRAYER. 

Let  men  praise  Jehovah  for  all  his  wonderful  acts 
towards  their  respective  nations  in  days  that  are  past. 
We  have  many  model  Psalms  on  this  subject.  It  is 
the  Lord  that  giveth  salvation  unto  kings  and  deliver- 
eth  his  servants  from  the  hurtful  sword.  It  is  he  that 
makes  our  sons  as  plants,  grown  up  in  their  youth, 
and  our  daughters  as  corner-stones,  polished  after  the 
similitude  of  a  palace.  It  is  he  that  makes  our  gar- 
ners to  be  full,  affording  all  manner  of  store;  that 
makes  our  sheep  bring  forth  thousands,  and  ten  thou- 
sands in  our  streets;  that  makes  our  oxen  strong  to 
labor,  that  gives  peace  which  none  can  disturb,  so  that 
there  is  no  breaking  in,  nor  going  out,  and  no  com- 
plaining in  our  streets. 

We  should  guard  against  becoming  violent  partisans 
in  the  state,  to  which  we  belong.  Where  the  real  in- 
terests of  a  country  are  at  stake  let  good  men  risk  all 
except  a  good  conscience  in  their  defence.  But  let  not 
good  men  associate  with  lewd  fellows  of  the  baser  sort 


PROVIDENCE  OVER  NATIONS.         211 

in  their  howlings  against  law  and  order.     "Beware  of 
dogs." 

Let  God's  people  be  very  careful  how  they  partici- 
pate in  a  revolution.  This  may  not  be  done  when  griev- 
ances are  few  or  light,  or  when  there  is  any  milder 
method  of  redress,  or  when  it  is  the  favorite  measure 
merely  of  the  lawless  and  profligate  portion  of  society, 
or  when  the  good  to  be  gained  bears  no  proportion  to 
the  evil  to  be  removed.  In  such  cases  it  seems  to  be 
the  duty  of  the  suffering  patiently  to  submit,  humbly 
using  such  remonstrance,  memorial  or  petition  as  is 
generally  permitted.  Should  these  be  forbidden,  let 
the  pious  man  carry  his  case  to  God.  Thus  did  God's 
people  in  Babylon.  Daniel,  once  in  great  authority 
there,  although  a  captive,  was,  under  Belshazzar,  driven 
from  court.  The  most  venerable  man  in  the  kingdom, 
he  was  still  slighted  and  forgotten.  Wickedness 
reigned  and  raged  over  all  the  land.  The  sorrows  of 
the  faithful  were  multiplied.  By  the  prophecies 
Daniel  knew  that  this  state  of  things  could  not  last 
long.  Yet  for  the  time  cruelty  triumphed,  and  he 
gave  himself  to  fasting  and  prayer.  He  and  his 
countrymen  seem  to  have  been  denied  even  the  right 
of  memorial,  until  the  iniquity  of  the  government  was 
full.  Then  the  arm  of  Omnipotence  was  made  bare. 
In  one  night  Belshazzar  was  slain;  Cyrus  became 
master  of  Babylon;  the  revolution   was   completed; 


212  JEIIOVAH-JIREH. 

God's  people  were  bidden  to  rebuild  their  city;  and 
Israel  were  as  those  that  dreamed,  so  marvellous  whs 
their  deliverance.  The  character  of  agitator  is  anti- 
christian.  The  character  of  patriot  seeking  by  just 
means  the  general  welfare  and  the  public  good  is  emi- 
nently commendable. 

Let  not  good  men  be  overmuch  distressed  by  the 
false  charge  of  being  seditious  and  disturbers  of  the 
public  peace.  This  slander  is  old  and  has  often  been 
repeated.  Ahab  brought  the  charge  against  Elijah, 
1  Kings  xviii.  17.  Hainan  repeated  it  against  all  the 
Jews,  whose  only  offence  was  that  one  man  among 
them,  venerable  for  age,  piety  and  patriotism,  would 
not  truckle  to  a  tyrant.  Good  Jeremiah  too,  the 
weeping  prophet,  the  lover  of  Israel,  was  charged  with 
treason.  One  high  in  authority  said,  "  Thou  fallest 
away  to  the  Chaldeans."  Jer.  xxxvii.  13.  The  hum- 
ble, godly  prophet  Amos  was  foully  charged  with  a 
conspiracy  against  the  king.  Amos  vii.  10.  In  the 
days  of  our  Lord,  the  Jews  greatly  hated  Caesar.  Yet 
when  our  Saviour  reproved  their  abominable  secret 
sins,  they  said  to  Pilate,  "  If  thou  let  this  man  go, 
thou  art  not  Caesar's  friend :  whosoever  maketh  him- 
self a  king  speaketh  against  Caesar."  Of  the  apostles 
it  was  said,  "  They  that  have  turned  the  world  upside 
down  have  come  hither  also."     "  These  all  do  contrary 


PROVIDENCE  OVER  NATIONS.         213 

to  the  decrees  of  Caesar,  saying  that  there  is  another 
king,  one  Jesus." 

All  these  charges  were  grossly  calumnious;  but  they 
are  repeated  against  the  same  kind  of  people  from  age 
to  age.  The  world  never  understands  Christian  char- 
acter. With  it  gospel  humility  is  meanness,  faith  in 
the  testimony  of  God  is  fanaticism,  firmness  is  dogged 
stubborness.  When  Pliny  the  younger,  as  governor 
of  a  distant  province,  wrote  to  the  Emperor  Trajan  an 
account  of  the  Christians,  he  said :  "  I  asked  them  if 
they  were  Christians ;  if  they  confessed,  I  asked  them 
again,  threatening  punishment.  If  they  persisted,  I 
commanded  them  to  be  executed :  for  I  did  not  at  all 
doubt  but,  whatever  their  confession  was,  their  stub- 
bornness and  inflexible  obstinacy  ought  to  be  pun- 
ished." In  another  part  of  the  same  letter  this  pro- 
consul seems  to  have  some  relentings,  but  what  can  be 
done  with  men,  who  have  no  magnanimity?  Many 
refuse  to  draw  any  distinction  between  the  ravings  of 
fanaticism,  and  the  purest  and  most  humble  piety. 
Mobs  have  often  pronounced  themselves  patriotic ;  but 
is  there  no  difference  between  a  mob  and  a  band  of 
patriots?  And  is  there  no  difference  between  the 
enlightened,  humble,  unswerving  piety  of  a  true 
Christian,  and  the  wild,  lawless  radicalism,  which 
sometimes  rises  up,  not  from  religion,  but  from  the 
bottomless  pit,  and  assumes  the  garb  of  piety  to  screen 


214  JEHOVAII-JIREII. 

or  to  sanctify  its  abominations  ?  The  natural  enmitv 
of  the  human  heart  against  holiness,  the  envy  of  wicked 

men  against  the  righteous,  whose  blighter  lives  and 
higher  hopes  cast  a  pall  of  sadness  over  their  character 
and  destiny,  and  the  solemn  testimony  which  good 
men  in  every  age  feel  compelled  to  bear  against  the 
reigning  vices  and  darling  sins  of  men  sufficiently 
account  for  tlft  uniformity  and  bitterness  with  which 
the  charge  of  sedition,  conspiracy  and  disloyalty  are 
made  against  the  best  men  of  even-  acre. 

Indeed  it  is  wonderful  how  true  piety  has  always 
secured  good  conduct  in  subjects  and  citizens,  and 
made  them  blessings  to  the  laud  they  inhabited.  It 
so  in  Babylon,  where  the  church  of  God  was  in 
cruel  bondage.  It  was  so  in  the  Roman  empire  during 
those  three  hundred  years  when 

Persecution  walked 
The  earth,  from  age  to  age,  and  drank  the  blood 
Of  saints,  with  horrid  relish  drank  the  blood 
Of  God's  peculiar  children — and  was  drunk  : 
And  in  her  drunkenness  dreamed  of  doing  good. 
The  supplicating  hand  of  innocence, 
That  made  the  tiger  mild,  and  in  his  wrath 
The  lion  pause — the  groans  of  suffering  most 
Severe,  were  taught  to  her :  she  laughed  at  groans : 
>"o  music  pleased  her  more;  and  no  repast 
B     -weet  to  her  as  blood  of  men  redeemed 
By  blood  of  Christ. 

For  centuries,  had  the  Christians  chosen  to  retire 


PROVIDENCE  OVER  NATIONS.         215 

from  the  empire,  their  very  absence,  as  Tcrtullian 
says,  would  have  been  terrible  vengeance  to  their  per- 
secutors. How  long  and  patiently  too  did  the  Vau- 
dois  and  their  pious  neighbors  bless  the  very  lands 
that  persecuted  them !  So  too  in  England  and  Scot- 
land the  voice  of  railing  and  slander  poured  its  utmost 
cruelty  on  the  heads  of  the  pious  Puritans  and  Cove- 
nanters, men  of  whom  the  world  was  not  worthy. 
The  greatest  historian  of  England  and  the  greatest 
novelist  of  Scotland  have  laid  out  their  strength  to 
bring  into  disrepute  these  godly  men,  whose  memory 
is  blessed.  With  all  his  adoration  for  the  house  of 
Stuart,  Hume  is  obliged  to  confess  that  these  men 
were  preeminent  in  the  cardinal  virtues,  and  that  the 
principles  of  liberty  inwoven  in  the  British  Constitu- 
tion were  mainly  through  their  agency  and  sufferings. 
And  after  all  Sir  Walter  Scott's  sneers,  one  cannot  but 
feel  that  those  whom  he  ridicules  will  by  God  be 
adjudged  to  have  filled  their  place  in  church  and  state 
far  better  than  the  men  who  caricature  their  conduct. 
An  eminent  writer,  a  zealous  minister  of  the  church 
of  England,  says  :  "  Many,  no  doubt,  who  obtained  an 
undue  ascendancy  among  the  Puritans  in  the  turbulent 
days  of  Charles  the  First,  and  even  before  that  time, 
were  factious,  ambitious  hypocrites ;  but  I  must  think 
that  the  tree  of  liberty,  sober  and  legitimate  liberty, 
civil  and  religious,  under  the  shadow  of  which,  we,  in 


216  JEHOVAH-JIREH. 

the  establishment  as  well  as  others,  repose  in  peace, 
and  the  fruit  of  which  we  gather,  was  planted  by  the 
Puritans,  and  watered,  if  not  by  their  blood,  at  least 
by  their  tears  and  sorrows.  Yet  it  is  the  modem  fashion 
to  feed  delightfully  on  the  fruit,  and  then  revile,  if  not 
curse,  those  who  planted  and  watered  it"  How  often 
have  the  best  men  been  cast  out  of  church  establish- 
ments, and  then  charged  with  the  sin  of  schism.  How 
often  have  they  been  fined,  imprisoned,  hunted  like 
partridges  on  the  mountains,  or  pursued  like  beasts  in 
the  wilderness,  and  yet  have  been  complained  of  as 
troublesome.  They  have  been  driven  from  home  to 
dwell  in  caves,  they  have  suffered  hunger,  and  shame, 
and  nakedness,  and  perils  by  wild  beasts  and  savage 
men ;  and  yet  when  their  patience  has  been  worn  out, 
and  they  have  availed  themselves  of  the  power  given 
them  by  providence  for  their  protection  and  defence ; 
they  have  been  accused  and  condemned  for  not  loving 
a  government,  which  gave  them  no  protection,  secured 
to  them  no  immunities,  but  poured  the  vials  of  its 
wrath  with  a  terrible  indiscriminateness  on  the  gray 
head  of  ninety  years,  and  on  the  infant  of  days ;  yea, 
even  butchered  the  unborn  babe  and  crushed  existence 
in  embryo. 


NATIONAL    JUDGMENTS.  217 


CHAPTER  XVIII. 

PROVIDENCE   PUNISHES   NATIONS    FOR  THEIR   SINS. 

£~^i  OD'S  providence  is  over  both  persons  and  na- 
^^  tions.  In  this  world  retribution  to  persons  is 
imperfect,  for  they  will  be  dealt  with  hereafter.  But 
nations  exist  here  only.  Whatever  rewards  or  punish- 
ments they  receive  must  be  temporal.  In  thrift,  and 
peace,  and  honor  they  have  their  reward  in  this  world 
for  their  justice,  temperance  and  industry.  Here  too 
they  are  punished  for  their  iniquities. 

Sins  are  Rational,  either  by  their  prevalence  among 
a  people,  or  by  being  sanctioned  by  national  authority. 
"When  the  law-making  power  of  a  country  decrees  un- 
righteousness and  frames  wickedness  by  a  law;  when 
its  executive  power  is  wielded  for  cruelty,  or  favorit- 
ism; when  the  judges  of  a  land  are  corrupt,  and  justify 
the  guilty  and  condemn  the  innocent,  then  a  fearful 
reckoning  is  not  far  off.  So  when  iniquity  abounds  in 
the  members  of  a  nation,  its  punishment  is  near.  The 
offences,    which    bring   ruin   on    nations,   are    pride, 

luxury,  idleness,  oppression,  extortion,  cruelty,  covc- 
19  k 


JEHOVAH-JIREH. 

toosness,  profaneness,  hardness  of  heart,  ingratitude, 
or  any  of  the  Bins  forbidden  in  God's  word. 

But  the  Scriptures  make  it  very  clear  that  nothing 
is  more  offensive  to  God  than  the  rejeetion  of  his 
pel  by  a  people.  The  60th  chapter  of  Isaiah  contains 
a  prophecy  respecting  the  peaceful  and  powerful 
iph  of  righteousness,  concluding  with  the  declara- 
tion that  casting  off  the  authority  of  Christ  shall  be 
followed  by  awful  woes:  "The  uation  and  kingdom, 
that  will  not  serve  thee,  shall  perish."  "The  charac- 
ter of  nations  and  men."  says  Dr.  Spring,  u  is  decided 
by  the  GospeL  As  they  fall  in  with  it,  or  fall  out 
with  it,  they  are  saved  or  lost." 

This  is  a  weighty  matter.  Let  us  consider  it  well. 
These  remarks  are  obviously  just: 

1.  It  is  of  God's  mere  sovereign  kindness  that  ever 
tiie  Gospel  has  been  preached,  or  mercy  offered  to  auv 
people.  The  glad  tidings  of  salvation  are  the  more 
gladsome,  because  we  had  no  title  to  such  a  blessing. 

2.  The  sending  of  the  gospel  to  one  nation  and  not 
to  another  is  not  owing  to  the  superior  merit  of  the 
favored  people  over  others.     "Not  for  your  sakes 

I   this,  saith  the  Lord,  be  it  known  unto  you:   be  ye 
ashamed  and  confounded   for  your  ways,  O   hous 
Israel."  Ezek.  xxxvi.  -32.     "Where   is  the  nation  who 
when  they  first  heard  of  salvation  were  not  sunk  down 
in  many  and  great  sins? 


NATIONAL   JUDGMENTS.  219 

3.  The  continuance  of  the  gospel  among  any  people 
is  an  act  of  prolonged  sovereign  goodness.  He,  who 
kindly  gave,  may  justly  take  away.  All  people  have 
sinned  enough  to  warrant  God  in  withdrawing  all  his 
mercies. 

4.  Great  favors  impose  great  obligations.  The 
greater  the  mercy,  the  greater  the  responsibility.  The 
Gospel  is  the  greatest  blessing  ever  bestowed  on  man. 
Therefore  nothing  equally  obliges  a  people  to  receive 
the  gift  with  gratitude  and  to  make  a  right  use  of  it. 

Nations  reject  the  Gospel 

By  an  avowed  and  general  renunciation  of  its 
claims  and  authority,  after  being  made  acquainted 
with  them.  In  every  land  some  refuse  the  yoke  of 
Christ.  Sometimes  many  do  it  secretly.  But  when 
the  hostility  is  bold  and  aversion  rises  to  the  point  of 
malignity,  and  opposition  builds  up  adverse  systems, 
and  all  this  with  the  clear  light  shining,  a  nation  has 
icached  an  appalling  crisis.  So  it  was  with  the  Jews. 
Paul  and  Barnabas  said  to  them,  "Seeing  ye  put  it 
from  you,  and  judge  yourselves  umvorthy  of  eternal 
life,  lo,  we  turn  to  the  Gentiles."  Acts  xiii.  46. 

Let  us  carefully  look  at  this  matter: 

I.  Sometimes  this  rejection  is  accompanied  by  anti- 
christian  legislation.  Such  was  one  law  of  the  Jewish 
rulers,  that  if  any  should  confess  Christ  he  should  be 
put  out  of  the  synagogue.     Such  was  much  of  the 


JEHOVAH-JIREH. 

legislation  of  revolutionary  France,  incorporating  into 
its  edicts  the  very  spirit  of  Voltaire's  infidelity. 

8  letimes  a  people  go  further  and  cruelly  persecute 
all  who  oppose  their  wicked  course.     Ignorantly  yet 

rashly  to  shed  innocent  blood  is  a  blemish  on  a  human 
:  anient,  or  a  stigma  on  a  benevolent  man.  Popu- 
lar violence  roused  by  some  atrocity  may  rashly  and 
wickedly  mete  out  a  too  terrible  doom.  Or  a  pusil- 
lanimous judge,  overawed  by  popular  clamor,  may 
perjure  himself  and  deliver  to  death  one  who  hardlv 
deserves  scourging.  But  when  in  the  spirit  of  Cain  or 
:  N  -  .  a  people  hunt  down,  imprison  and  murder  the 
friends  o:  -    ruth,  their  ease  becomes   fearful  be- 

expression.     In    his    History  of    Redenr 
Edward-  says:   "We  read  in  Scripture  of  scarce  anv 
destruction  of  nations  but  that  one  main  reason  given 
for   it   is,   their  enmity  and   injuries   against 
church,  and  doubtless  this  was  one  main  reason  of  the 
destruction  of  all  nations  by  the  flood." 

The  case  is,  if  possibi  .  t  more  alarming  when  the 
rancorous  zeal  of  persecutors  makes  them  seek  to  hin- 
der the  spread  of  saving  truth  among  those  who  are 
not  joined  with  them  by  social  or  political  ties.  Thus 
the  cry  of  the  infidels  of  the  last  century  was:  "We 
must  set  fire  to  the  four  corners  of  Europe."  intending 
the  destruction  of  all  religion.  So  the  Jews  not  only 
killed  the  Lord  Jesus  and  their  own  prophets,  and 


NATIONAL    JUDGMENTS.  221 

persecuted  the  Christians,  but  they  became  "contrary 
to  all  men,"  says  Paul,  "  forbidding  us  to  speak  to  the 
Gentiles  that  they  might  be  saved,  to  fill  up  their  sin 
alway:  for  the  wrath  is  come  upon  them  to  the  utter- 
most." 1  Thes.  ii.  16.  This  was  the  drop  that  filled 
their  cup  of  trembling  to  the  full. 

II.  Men  sometimes  reject  the  Gospel  by  making  a 
hypocritical  profession  of  it.  Which  of  the  prophets 
has  not  lifted  up  his  voice  like  a  trumpet  to  warn  men 
against  this  sin  ?  Jesus  Christ,  in  whose  lips  the  law 
of  kindness  sat,  yet  uttered  the  most  fearful  denuncia- 
tions against  hypocrites.  For  false  professions,  Ana- 
nias and  Sapphira  fell  dead  by  the  awful  judgment  of 
God.  A  hypocritical  profession  of  the  Gospel  is  more 
offensive  than  a  hypocritical  profession  under  any  pre- 
ceding dispensation,  because  it  is  committed  against 
clearer  light.  The  real  cause  of  a  hypocritical  pro- 
fession of  religion  is  found  in  the  desperate  wickedness 
and  deceitfulness  of  the  human  heart.  But  the  occa- 
sions to  it  are  principally  two  :  First  the  legislation  of 
a  country,  holding  out  to  professors  of  some  peculiar 
form  of  religion  baits  in  the  way  of  profit,  trust  or 
honor.  Carnal  men  in  large  numbers  will  submit  to 
the  drudgery  of  religious  rites  rather  than  forego 
political  preferment.  Shaftesbury,  Collins  and  Gib- 
bon, bold  infidels  as  they  were,  were  willing  to  receive 

the  Lord's  Supper  in  the  church  of  England,  rather 
19* 


'lZ-  JEHOVAH-JIIiEH. 

than  be  shut  out  of  Parliament.  Secondly.  Sometimes 
public  sentiment  becomes  powerful  in  favor  of  a  reli- 
gious profession,  and  in  some  way  makes  temporal 
prosperity  dependent  on  a  connection  with  the  church. 
There  is  hardly  a  state  where  some  one  sect  is  not  a 
kind  of  pet  with  ungodly  men  in  power.  The  sect 
most  favored  is  commonly  the  one  that  commands  the 
most  votes,  or  one  whose  public  ministrations  are  but 
seldom  honored  by  pungent  convictions  of  sin,  or  clear 
conversions  to  God.  Those  who  sew  pillows  to  all 
armholes  are  the  teachers  for  the  men  of  this  world. 
"  If  a  man  walking  in  the  spirit  and  falsehood  do  lie, 
saying,  I  will  prophesy  unto  thee  of  wine  and  of  strong 
drink ;  he  shall  even  be  the  prophet  of  this  people." 
Micah  ii.  11.  This  public  opinion,  perverted,  is  potent 
for  mischief.  It  knows  no  limits.  It  has  no  checks 
as  every  written  law  has.  It  can  make  hypocrites 
faster  than  the  apostles  made  converts.  Xor  will  any 
true-hearted  professor  of  religion  feel  the  less  abhor- 
rence to  the  adulation  offered  by  cunnincr  men  because 
it  may  be  directed  to  his  own  denomination. 

III.  A  general  formality  without  any  practical 
embracing  of  Christianity,  a  readiness  to  rest  upon 
forms,  and  rites,  and  ceremonies,  is  no  less  a  rejection 
of  the  Gospel.  Outward  privilege  cannot  take  the 
place  of  inward  grace.  With  formalists,  profession  is 
everything,  principle  is   nothing.     "A  pale  cast  of 


NATIONAL    JUDGMENTS.  223 

thought  sicklies  over  all  their  religious  enterprises  and 
turns  all  their  good  purposes  awry."  Ceremony  takes 
the  place  of  holy  living.  Fruitfulness  gives  way  to  a 
pragmatical  zeal.  The  receptacles  in  the  temples  of 
religion  are  full  of  anise,  mint,  rue  and  cummin ;  but 
justice,  faith  and  mercy  are  stricken  from  the  roll  of 
necessary  morals.  A  staid  sobriety  and  a  studied  ur- 
banity take  the  place  of  genuine  solemnity  and  Chris- 
tian kindness.  A  puling  sensibility  is  substituted  for 
a  warm-hearted  charity.  The  Gospel  is  professed  but 
its  genius  is  not  understood.  Some  of  its  doctrines 
are  taught,  but  it  is  never  dreamed  that  they  require 
holiness.  Baptismal  regeneration  supplants  the  re- 
newal of  the  Holy  Ghost.  Men  reach  the  fearful  con- 
clusion that  religion  consists  in  forms. 

Such  a  community,  destitute  of  fervent  love  may 
soon  be  filled  with  fanatics,  contemplative  and  philo- 
sophical, or  vulgar  and  boisterous,  or  fierce  and  law- 
less, holding  to  the  bloodiest  codes  and  worst  maxims 
of  devils,  doing  evil  that  good  may  come,  offended  at 
nothing  so  much  as  hesitancy  in  receiving  their  wicked 
dogmas,  or  resisting  their  sovereign  sway.  You  might 
as  soon  find  figs  on  thistles  as  meekness,  gentleness, 
goodness,  charity,  pity  or  patience  in  them.  They 
have  the  Gospel,  without  the  humility  it  requires. 
They  hear  God's  word,  but  they  do  it  not.  They  are 
like   the  "earth,   which    drinketh    in    the   rain    that 


224  JEHOVAH-JIREII. 

cometh  oft  upon  it,  which  yet  bringeth  forth  thorns 
and  briars,  and  which  is  rejected,  and  nigh  unto  curs- 
ing, whose  end  is  to  be  burned."  Heb.  vi.  7,  8.  To 
such  a  people  Jesus  said  :  "  The  kingdom  of  God  shall 
be  taken  from  you  and  given  to  a  nation  bringing  forth 
the  fruits  thereof."     Matt.  xxi.  43. 

Those  who  thus  treat  the  Gospel  bring  on  them- 
selves incalculable  evils.  The  Scriptures  say  "they 
shall  perish."  This  perdition  is  spiritual  and  temporal. 
Their  souls  perish,  and  with  them  their  dignity,  their 
good  institutions,  their  outward  prosperity.  Left  to 
themselves,  men  "grope  for  the  wall  at  noon-day." 
"  They  sit  in  darkness,  yea,  in  the  region  and  shadow 
of  death."  "  Their  understanding  is  darkened,  being 
alienated  from  the  life  of  God  through  the  ignorance 
that  is  in  them."  "  Where  no  vision  is,  the  people 
perish."  No  principle  of  moral  conduct  is  sufficiently 
clear  to  the  natural  mind,  nor  invested  with  adequate 
authority  to  control  the  heart  and  life,  if  one  is  left 
without  a  revelation  from  God.  And  if  one  rejects  the 
Gospel,  nothing  can  establish  its  claim  to  a  divine 
original.  Without  God's  word,  reason  herself  is  be- 
nighted. The  very  light  that  is  in  men  is  darkness. 
They  know  not  God.  They  know  not  Jesus  Christ. 
They  have  not  so  much  as  heard  whether  there  be  a 
Holy  Ghost.  "  He,  that  hath  not  Christ,  hath  neither 
beginning  of  good  nor  shall  have  end  of  misery.     O 


NATIONAL   JUDGMENTS.  225 

blessed  Jesus,  how  much  better  were  it  not  to  be  than 
to  be  without  thee."  A  soul  that  has  no  God  is  worse 
than  the  new-born  babe  without  a  parent.  The  worst 
spiritual  calamities  for  time  and  eternity  await  those, 
who  for  their  sins  are  deprived  of  the  Gospel. 

But  there  is  a  temporal  perdition,  awaiting  a  people, 
who,  to  their  other  sins  have  added  the  rejection  of  the 
Gospel.  The  language  of  Scripture  is  awful :  "  Who 
hath  hardened  himself  against  God  and  prospered  ?" 
"The  nation  and  kingdom  that  will  not  serve  thee 
shall  perish."  A  most  heavy  vengeance  will  fall  on 
those  who  having  heard  the  Gospel,  count  themselves 
unworthy  of  eternal  life.  So  said  God  to  the  ancient 
Jews:  "You  only  of  all  the  families  of  the  earth  have 
I  known,  therefore  will  I  visit  upon  you  all  your 
iniquities."  Amos  iii.  2.  With  them  the  long-suffer- 
ing of  God  waited  many  years,  but  it  did  not  wait 
always.  The  calamities  which  finally  overtook  them 
might  be  weighed  against  the  miseries  of  the  world 
for  any  ten  centuries  of  its  existence.  Any  adequate 
description  of  the  destruction  of  their  temple  and 
city  would  be  too  long  for  this  work.  First  came 
Titus  with  his  Roman  legions,  themselves  heathen, 
proud  and  fierce,  with  the  Roman  eagle,  the  chosen 
emblem  of  prophecy  for  desolation.  A  trench  was 
cast  about  their  Jerusalem.     Then  seditions  arose  in 

the  city  itself,  compared  by  Josephus  to  wild  beasts 
K* 


220  .TEIIoVAH-JIREH. 

grown  mad,  and  for  want  of  food  eating  their  own 
flesh.  Thus  the  city  had  fierce  heathen  foes  without, 
and  fiercer  domestic  foes  within.  Famine  with  all  its, 
horrors  wasted  the  unhappy  people  until  the  human 
mind  can  hardly  bear  the  recital.  Heaps  of  slaugh- 
tered men  and  streams  of  human  gore  were  found 
around  the  altar  of  God.  A  dreadful  pestilence  was 
the  natural  offspring  of  these  things.  In  short,  every 
outward  calamity  with  which  man  is  commonly  visited 
fell  upon  this  people  from  without;  while  all  the  in- 
tolerable fires  of  frenzy,  envy  and  malice  raged  within. 
This  state  of  things  was  only  diversified  by  new  and 
deeper  scenes  of  horror,  mingled  with  occasional  and 
delusive  hopes,  springing  up  only  to  be  disappointed, 
until  at  last  the  city  fell,  and  the  ploughshare  of  ruin 
was  driven  over  its  walls  and  through  its  streets  by  a 
soldiery  fierce  and  brutalized  by  the  nature  of  the  long- 
continued  contest  between  the  besiegers  and  the  be- 
sieged. Tacitus  says  600,000  Bonis  thus  miserably 
perished.  Josephns  puts  the  number  at  1,100,000. 
In  that  day  was  fulfilled  the  prophecy  of  our  Saviour: 
"Then  shall  be  great  tribulation,  such  as  was  not 
since  the  beginning  of  the  world  to  this  time,  no, 
nor  ever  shall  be."  Matt.  xxiv.  21.  Xo  man  can  read 
Josephns9  account  of  those  awful  scenes  without  saying 
this  prophecy  was  fulfilled. 

Following   the  overthrow  of  the  holy  city  came  a 


NATIONAL   JUDGMENTS.  227 

saddening  series  of  calamities  to  Jews  everywhere. 
Long  had  they  spoken  of  Gentile  dogs;  but  for  cen- 
turies, he  who  killed  his  neighbor's  dog  committed  as 
grave  an  offence  as  he  who  killed  a  Jew.  That  favored 
people  became  a  by-word  and  a  hissing. 

God  also  cast  off  the  body  of  the  nation  from  his 
saving  mercies  and  left  them  in  their  sins,  hardened 
in  unbelief.  "Behold  therefore  the  goodness  and 
severity  of  God:  on  them,  which  fell,  severity;  but  to- 
ward us,  goodness,  if  we  continue  in  his  goodness; 
otherwise  we  also  shall  be  cut  off."  Let  us  not  think 
we  may  treat  the  Gospel  as  we  please  and  yet  be  safe. 
The  admonition  of  God  to  us  is:  "Be  not  high-minded 
but  fear:  for  if  God  spared  not  the  natural  branches, 
take  heed  lest  he  also  spare  not  thee."  If  this  reason- 
ing teaches  anything,  it  is  that  God  may  abandon  and 
forsake  a  Gentile  people  having  the  Gospel,  for  far 
less  provocation  than  led  him  to  deliver  the  Jews  over 
to  destruction.  For  long  generations  God  showed  and 
expressed  peculiar  tenderness  to  the  seed  of  Abraham. 
Even  in  their  deep  revolt  from  him,  God  said:  "How 
shall  I  give  thee  up,  Ephraim?  how  shall  I  de- 
liver thee,  Israel?  How  shall  I  make  thee  as  Ad- 
mah?  how  shall  I  set  thee  as  Zeboim?  Mine  heart 
is  turned  within  me,  my  repentings  are  kindled 
together."    Hos.  xi.  8.      Let    Gentile   churches   and 


228  JEHOVAH-JIREII. 

nations  take  timely  warning  from  the  awful  fall  of  the 
Jews. 

How  instructive  too  is  the  history  of  the  seven 
churches  of  Asia,  addressed  in  Revelation  and  warned 
to  beware  lest  their  candle-stick  be  removed.  Ephe- 
sus,  Smyrna,  Pergamos,  Thyatira,  Sardis,  Phila- 
delphia and  Laodicea  stand  like  seven  awful  beacons 
having  inscribed  on  them:  BEWARE!!!  Beware 
how  you  slight  the  Gospel!  Beware  how  .you  leave 
your  first  love!  Beware  how7  you  embrace  the  doc- 
tri  ne  of  Balaam !  Beware  of  that  woman  Jezebel  and 
her  adulteries!  Beware  how  you  defile  your  gar- 
ments! Beware  how  you  let  any  man  take  your 
crown!  Beware  how  you  become  neither  cold  nor 
hot! 

The  worst  judgments  are  spiritual  judgments.  The 
sorest  plagues  are  plagues  of  the  heart.  War,  famine 
and  pestilence  are  God's  scourges  for  the  nations  gene- 
rally. But  the  withholding  of  the  influences  of  the 
Spirit,  the  closing  of  the  day  of  grace,  and  the  with- 
drawal of  a  pure  gospel  are  the  plagues  reserved  for 
sinners  of  the  deepest  dye.  They  are  fearful  tokens 
of  God's. fiercest  displeasure. 

REMARKS. 

1.  Let  the  people  of  every  land  study  their  national 
history.     Its  pages  are  full  of  interest.     God  is  in 


NATIONAL   JUDGMENTS.  229 

history.     Let  the  people  of  America  be  no  exception 
to  this  call. 

2.  Let  us  not  trust  in  man  to  preserve  us.  The 
diviners  are  often  mad,  and  the  seers  are  blind.  God 
alone  knows  enough,  and  loves  enough,  and  is  strong 
enough  to  protect  any  people. 

3.  Let  us  all  beware  of  a  morbid  excitability  of 
temper.  "  The  mock  heroic  falsetto  of  stupid  tragedy" 
will  create  a  thirst  for  the  horrible,  till  at  last  our 
people  will  gloat  over  scenes  of  carnage. 

4.  What  shall  be  the  future  character  of  the  busy 
millions  of  America,  who  already  begin  to  compass  sea 
and  land  ?  is  one  of  the  questions  properly  called  sub- 
lime. Shall  they  be  rude  ?  The  sternest  virtue  may 
be  clad  in  camel's  hair.  Shall  they  be  refined?  The 
most  debasing  vices  and  the  most  atrocious  crimes 
have  often  been  arrayed  in  purple  and  fine  linen. 
Shall  they  have  but  little  wealth  ?  God  hath  chosen 
the  poor  of  this  world  rich  in  faith.  Shall  they  be 
free  ?  Freedom  is  a  boon  worth  all  it  ever  cost.  Still 
Joseph  in  chains  was  a  man,  whose  presence  made 
others  feel  "how  awful  goodness  is."  Daniel  in 
Babylon  was  as  sublime  a  character,  as  if  he  had  never 
left  the  hills  of  Juctea,  and  the  waters  of  Siloah.  Paul 
dates  several  of  his  epistles  from  under  the  throne  of 
Nero.  But  when  we  ask,  Shall  this  nation  be  virtu- 
ous ?  shall  its  people  know  and  do  the  will  of  God  ? 

20 


230  JEHOVAH-JIREH. 

shall  they  meekly  wear  the  yoke  of  Immanuel  and 
welcome  the  offers  of  redeeming  mercy?  we  ask  the 
gravest  questions.  "Blessed  is  that  people,  whose 
God  is  the  Lord."  All  nations  shall  call  such  a  land 
blessed,  God  himself  shall  smile  upon  it,  and  in  every 
evening  and  morning  hymn  shall  be  sung  "  The  taber- 
nacle of  God  is  with  men."  "When  every  land  shall 
truly  receive  Messiah,  it  shall  be  said : 


1  One  song  employs  all  nations,  and  all  day,- 
Worthy  the  Lamb  for  he  was  slain  for  us. 
The  dwellers  in  the  vales  and  on  the  rocks 


Shout  to  each  other,  and  the  mountain  tops, 
From  distant  mountains,  catch  the  flying  joy, 
Till  nation  after  nation  taught  the  strain 
Earth  rolls  the  rapturous  Hosanna  round." 

But  if  any  people  learn  habitually  to  slight  offered 
mercy  their  future  course  will  open  an  Iliad  of  calami- 
ties, appalling  to  the  stoutest  heart.  The  prophetic 
roll  of  such  a  country's  history  is  written  within  and 
without  with  lamentations,  and  mourning,  and  woe. 

5.  Let  each  man  remember  his  own  awful  responsi- 
bility to  God.  The  way  that  nations  rise  in  worth,  or 
sink  in  ruin,  is  by  the  individuals,  who  compose  them, 
Avalking  humbly  with  God,  or  renouncing  their  por- 
tion in  Jacob.  Aggregated  masses  are  the  sum  of  the 
good  or  ill  inwoven  into  the  character  of  their  compo- 
nent parts.     The  union  of  good  men  is  right,  and  it  is 


NATIONAL   JUDGMENTS.  231 

strength.  Let  every  man  rule  his  own  heart.  He  is 
the  best  patriot,  who  walks  most  according  to  the 
moral  law  and  the  example  of  Christ,  and  who  most 
fervently  implores  the  blessing  of  heaven  on  his  people 
and  country. 

"  Blessed  is  the  nation,  whose  God  is  the  Lord." 
"  Righteousness  exalteth  a  nation,  but  sin  is  a  re- 
proach to  any  people." 

6.  People  of  America !  Beware  how  you  trifle  with  • 
sin,  how  you  make  light  of  God's  authority,  and  revel 
in  iniquity.  In  ages  long  gone  by,  there  flourished 
on  this  continent  a  powerful  race  of  men.  In  the 
ruins  of  their  cities  and  fortifications,  we  see  monu- 
ments of  their  prodigious  energy  and  resources.  But 
they  are  all  passed  away.  No  living  man  has  any 
knowledge  of  their  rise  and  fall.  After  them,  came 
the  red  man,  commonly  called  the  Indian.  Two  cen- 
turies ago  there  were  millions  of  these  people  where 
now  are  but  thousands.  Many  powerful  tribes  have 
wholly  disappeared.  Others  are  rapidly  melting  away. 
It  looks  as  if  God  would  make  a  full  end  of  them. 
Their  nationality  has  generally  perished.  And  shall 
the  myriads,  that  now  swarm  on  these  shores,  follow 
in  the  footsteps  of  these  old  transgressors,  and  alike 
fade  away  under  the  desolating  power  of  evil,  by  the 
curse  of  Jehovah,  or  in  internecine  strife  ?     O  Lord, 


232  JEHOVAH-JIREII. 

thou  knowest.     O  Lord,  have  mercy,  and  grant  to  us 
all  unfeigned  repentance. 

But  some  are  hopeless  cases.  Nothing  moves  them. 
God  chastises  them,  but  they  make  their  hearts  harder 
than  adamant.  He  invites  them  by  mingled  words  of 
entreaty  and  of  authority,  but  they  pass  heedlessly 
along.  A  word  enters  more  into  a  wise  man,  than 
seven  stripes  into  them.  Though  they  should  be 
brayed  with  a  pestle  in  a  mortar,  their  foolishness  will 
not  depart  from  them.  In  their  case  we  fear  the 
worst.  "When  they  cry,  Peace  and  safety;  then  lo, 
sudden  destruction  cometh  upon  them."  Yet  no  signs 
of  devouring  wrath  now  strike  their  or  our  senses. 
Earthquakes,  it  is  said,  are  preceded  by  an  unusual 
stillness  in  nature.  Hell  follows  close  on  uninter- 
rupted carnal  security. 

God  calls  the  whole  nation  to  repentance.  The 
voice  of  mercy  is  loud  and  tender  and  persuasive. 
Will  not  all,  individually,  turn  and  live  ?  Will  you 
renounce  every  evil  way,  and  believe  in  Christ  ?  This 
year  you  may  die.  How  can  you  appear  at  God's 
tribunal  without  an  interest  in  Christ  ?  Be  persuaded 
to  lay  hold  on  eternal  life.  If  the  nation  repents,  it 
will  be  by  each  man  bewailing  his  sins,  believing  in 
Christ,  and  so  fleeing  from  the  wrath  to  come.     "God 

NOW  COMMANDETH  ALL   MEN    EVERYWHERE   TO    RE- 
PENT."    Obey,  and  Live. 


NATIONAL    JUDGMENTS.  233 

We  give  thee  thanks,  O  Lord  God  Almighty, 

WHICH  ART,  AND  AVAST,  AND  ART  TO  COME  ;  BECAUSE 
THOU  HAST  TAKEN  TO  THEE  THY  GREAT  POWER,  AND 
HAST  REIGNED. 


THE    END. 


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